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3  1822  02255  9793 

THE   DOCTRII^E 


'V  ■    ^> 


NEW    JERUSALEM 


COMCERMINU 


THE  LORD 


BY 


EMANUEL   SW;EDENB0RG 


Originally  published  in  Amsterdam  iq  the  year  1763 


TRANSLATED  FROM  THE  ORIOINAI.  LATIN  AND  EDITED 
BY  THE 

REV.  JOHN  FAULKNER  POTTS,  B.A.  Ix>nd. 


NEW    YORK 

THE  AltERICAN  SWEDENBORG   PRFNTING  AND 

PUBLISHING  SOCIETY 

3  West  Twenty-Ninth  Street 

1919 


PREFATORY  NOTES  BY  THE 
TRANSLATOR 


The  Doctrine  of  the  Lord  was  originally 
published  by  Emanuel  Swedenborg  in  the 
city  of  Amsterdam,  in  the  year  1763,  in 
large  quarto,  and  in  the  Latin  language. 

The  work  was  first  translated  into  Eng- 
lish by  Mr.  Peter  Provo,  an  apothecary  in 
London,  and  was  published  by  the  Theo- 
sophical  Society  in  the  year  1784,  the 
printer  being  Mr.  Robert  Hindmarsh.  It 
has  since  appeared  in  many  editions,  and 
has  also  been  translated  into  French,  Swed- 
ish, Danish,  German,  Italian,  and  other 
languages. 

The  Translator  lias  been  assisted  in  his 
labors  by  a  circle  of  Critics,  including  the 
Rev.  Samuel  M.  Warren,  the  Rev.  Philip 
Cabell,  the  Rev.  James  Reed,  and  Marston 
Niles,  Esq.,  who  have  rendered  invaluable 
assistance,  and  who  liave  contributed  in  a 

iii 


IV  PEEFATOBT    NOTES 

signal  manner  to  the  perfection  and  accu- 
racy of  the  work  done. 

Previous  translations  have  also  been 
largely  consulted,  and  many  valuable 
things  have  been  selected  from  them. 

In  the  following  translation  no  attempt 
has  been  made  to  furnish  materials  for  a 
new  translation  of  the  English  Bible  or  of 
any  part  of  it.  In  such  a  work  as  this, 
which  is  largely  expository  of  the  internal 
sense  of  the  Word,  and  which  was  origi- 
nally written  in  the  Latin  language,  it  is 
manifestly  of  the  first  importance  that  the 
English  reader  should  in  so  far  as  possible 
be  put  in  possession  of  the  very  words  on 
which  the  exposition  is  based.  What  we 
do  here  is  to  translate  the  Latin  of  Siveden- 
borg  into  English,  whether  that  be  the  Latin 
of  passages  of  Holy  Scripture  or  of  any- 
thing else.  The  making  of  a  new  trans- 
lation of  the  Word  itself,  or  of  any  part 
of  it,  would  be  a  perfectly  distinct  under- 
taking. Nevertheless  the  phraseology  of 
the  English  Bible,  in  either  of  the  author- 


BY   THE   TRANSLATOR  V 

ized  versions,  has  not  been  needlessly  cast 
aside,  but  in  all  cases  where  it  was  found 
to  be  sufficiently  close  to  the  Latin  to  truly 
present  its  meaning,  the  familiar  wording 
has  been  retained. 

J.  F.  P 


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in  2007  with  funding  from 

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AUTHOR'S   PREFACE 


Some  years  ago  there  were  published  the 
following  five  little  works  : 

1.  On*  Heaven  and  Hell. 

2.  The  Doctrine  of  the  New  Jerusalem. 

3.  On  the  Last  Judgment. 

4.  On  the  White  Horse. 

5.  On  the  Planets  and  other  Earths  in 
the  Universe. 

In  these  works  many  things  were  set  forth 
that  have  hitherto  been  unknown. 

Now,  by  command  of  the  Lord,  who  has 
been  revealed  to  me,  the  following  are  to 
be  published : 

The  Doctrine  of  the  New  Jerusalem  con- 
cerning the  Loi-d. 

The  Doctrine  of  the  New  Jerusalem  con- 
cerning the  Holy  Scripture. 

The  Doctrine  of  Life  for  the  New  Jeru 
salem  from  the  Ten  Commandments. 

vil 


viii  author's  preface 

The  Doctrine  of  the  New  Jerusalem  con- 
cerning Faith. 

A  Continuation  concerning  the  Last 
Judgment. 

Angelic  Wisdom  concerning  the  Divine 
Providence. 

Angelic  ^Wisdom  concerning  the  Divine 
Omnipotence,  Omnipresence,  Omniscience, 
Infinity,  and  Eternity.* 

Angelic  Wisdom  concerning  the  Divine 
Love  and  the  Divine  Wisdom. 

Angelic  Wisdom  concerning  Life.f 

It  is  said  "the  Doctrine  of  the  New 


•  Although  the  treatise  here  named  was  never  ptfb- 
lisbed  as  a  separate  work,  the  subjects  of  it  are  specially 
treated  of  in  the  first  chapter  of  the  True  Christian  Re- 
ligion. See  also  references  to  the  same  subjects  in  this 
present  work  (n.  65* ),  in  the  Doctrine  of  the  Holy  Scrip- 
ture (n.  32),  and  in  the  Angelic  JVisdom  concerning  the  Di- 
vine Love  and  the  Divine  Wisdom  (n.  9).  [Tkanslatok.] 

t  This  proposed  treatise  seems  to  have  been  included 
in  the  one  mentioned  immediately  before  it,  which  begins 
with  an  exposition  of  the  subject  of  Life.  The  reason 
this  treatise  and  the  one  on  the  Divine  Omnipotence,  etc., 
were  not  published  as  separate  works,  is  explained  in  a 
1  stter  of  Swedenborg  to  Dr.  Beyer,  dated  February,  1767. 
See  Documents  concerning  Swedenborg,  by  R.  L.  Tafel, 
vol.  ii.  p.  261  [Tb.] 


AUTHOR'S    PREFACE  IX 

Jerusalem,"  and  this  means  the  Doctrine 
for  the  New  Church  which  is  at  this  day 
to  be  set  up  by  the  Lord ;  for  the  old  church 
has  come  to  its  end,  as  is  evident  from  wliat 
has  been  said  in  the  little  work  on  the  Last 
Judgment  (n.  33  to  n.  39) ;  and  also  from 
what  is  to  be  further  said  in  the  little  works 
just  mentioned,  which  are  to  follow.  That 
a  New  Church  is  meant  by  the  '*  New  Jeru- 
salem," foretold  in"  the  twenty -first  chapter 
of  the  Revelation  as  to  come  after  the 
Judgment,  may  be  seen  below,  in  the  last 
chapter. 


CONTENTS* 


L  UwivEHSAL  Holy  Scripture  treats  op 
THE  Lord  :  the  Lord  is  the  Word 
(n.  1-7). 

n.  Its  being  said  that  the  Lord  fulfilled 

ALL    THINGS     OF    THE    LaW,     MEANS    THAT 

He    fulfilled    all    things     of    the 
Word  (n.  8-11).. 
By  the  Law  in  a  restricted  sense  are 

meant  the  ten  Commandments  of  the 

Decalogue  (n.  8). 
By  the  Law  in  a  wider  sense  are  meant 

all  things  written  by  Moses  in  his  five 

books  (n.  9). 
By  the  Law  m  the  widest  sense  are 

meant  all  things  of  the  Word  (n.  10, 

11). 

in.  The  Lord  came  into  the  World  to  sub- 
jugate THE  Hells  and  to  glorify  His 
Human  ;  and  the  Passion  of  the  Cross 

WAS  THE  final  CoMBAT,  WHEREBY  He 
FULLY  conquered  THE  HeLLS,  AND 
FULLY  GLORIFIED   HiS  HUMAN   (n.    12-14). 

"Compiletl  by  the  Translator. 


Xll  CONTENTS 

rV.  By  THE  Passion  of  the  Cross  the  Lord 
DID  not  take  away  Sins,  but  bore 
them  (n.  15-17). 

V.  The   Imputation   of   the    Lord's   Merit 

IS    NOTHING    BUT   THE    REMISSION    OF   SiNS 

AFTER  Repentance  (n.  18). 

VL  The  Lord  in  respect  to  the  Divine 
Human  is  called  the  Son  of  God  ; 
and  in  respect  to  the  word,  the  son 
OF  Man  (n.  19-28). 

i.  The  Lord's  Human,  conceived  of 
Jehovah  the  Father,  and  born  of 
the  virgin  Mary,  is  the  Son  of 
God  (n.  10'-22). 
ii.  The  Lord  is  called  the  Son  of  man 
when  His  Passion  is  treated  of 
(n.  24). 
iii.  The  Lord  is  called  the  Son  of  man 
when  the  Judgment  is  treated 
of  (n.  25). 
iv.  The  Lord  is  called  the  Son  of  man 
when  his  Advent  is  treated  of 
(n.  26). 
T.  The  Lord  is  called  the  Son  of  man 
when    Redemption,    Salvation, 
Reformation,  and  Regeneration 
are  treated  of  (n.  27). 


CONTENTS  XIU 

vi.  That  the  Son  of  man  signifies  the 
Lord  in  respect  to  the  Word, 
was  the  i-easoi>why  the  prophets 
also  were  called  sons  of  man  (n. 
28). 
Vll.  The  Lord  made  Divine  His  Human  from 
THE  Divine  that  was  in  Himself,  and 

THUS     BECAME     ONE     WITH     THE     FaTHER 

(n.  29-36). 

i.  The  Lord  from  eternity  is  Jehovah 

(n.  30). 
ii.  The  Lord  from  eternity,  or  Je- 
hovah, assumed  the  Human  to 
save  men  (n.  31). 
iii.  The  Lord  made  His  Human  Divine 
from  the  Divine  in  Himself  (n. 
32). 

1.  This  was  done  by  succes- 

sive steps. 

2.  The    Divine    operated 

through  the   Human,   as, 
the  soul  does  through  the 
body. 

8.  The  Divine  and  the  Human 
operated  unanimously. 

4.  The  Divine  was  united  to 
the  Human,  and  the 
Human  to  the  Divine. 


XIV  CONTENTS 


6.  The  Divine  Human  is  to  be 
approached. 
'  6.  As  the  Lord  made  His  Hu- 
man Divine  in  Himself, 
and  as  the  Human  is  to 
be  approached,  and  is  the 
Son  of  Gk)d,  we  must  put 
our  faith  in  the  Lord,  who 
is  both  Father  and  Son. 
iv.  The  Lord  made  His  Human  Divine 
by   means   of    temptations  ad- 
mitted   into    Himself,    and    by 
means  of  continual  victories  in 
them  (n.  33). 
v.  The  full  imition  of  the  Divine  and 
the   Human    in    the  Lord  was 
effected  by  means  of  the  passion 
of  the  cross,  which  was  the  last 
temptation  (n.  34). 
vi.  By  successive  steps  the  Lord  put 
off  the  human  taken  from  the 
mother,  and   put  on  a  Human 
from   the   Divine  within   Him, 
which    is    the   Divine   Human,, 
and  is  the  Son  of  God  (n.  36). 
vii.  Thus  God  became  Man,  as  in  first 
principles  so  £lso  in  ultimates 
(n.  36), 


CONTENTS  XV 

VlU.  Thb  Lohd  is  God  Himself,  from  Whom 

AND    CONCERNING    WhOM    18    THE    WoRD 

(n.  37-44). 

i.  The  Lord  is  called  Jehovah  (a.  38). 
ii.  The   Lord  is   called   the   God  of 

Israel,  and  the  God  of  Jacob 

(n.  39). 
iii.  The  Lord  is  called  the  Holy  One 

of  Israel  (n.  40). 
iv.  The  Lord  is  called  Lord,  and  God 

(n.  41). 
V.  The  Lord .  is    called    King,   and 

Anointed  (n.  42). 
vi.  The  Lord  is  called  David  (n.  43). 

IX.  God  is  one,  and  the  Lord  is  that  God 

(n.  45). 

X.  The  Holt  Spirit  is  the  Divine  proceed- 
ing FROM  THE  Lord,  and  this  is  the 
Lord  Himself  (n.  46-54). 

i.  By  "spirit"  is  meant  man's  life 

(n.  47). 
ii.  As  man's  life  varies  according  to 
his  state,  by  "spirit"  is  meant 
the  varying  affection  of  life  in 
man  (ii.  48).     As 

1.  'llie  life  of  wisdom. 


XVI  CONTENTS 


2.  The  excitation  of  life. 

3.  Freedom  of  life. 

4.  Life  in  fear,  pain  or  grief, 

and  anger. 

5.  A  life  of  various  evil  affec- 

tions. 
0.  Infernal  life. 

iiL  By  "spirit"  is  meant  the  life  of 

one  who  is  regenerate  which  is 

called  spiritual  life  (n.  49). 

By  "spirit"  is  meant  spiritual 

life    in    those  who  are   in 

humiliation  (n.  49'). 

iv.  Where  "spirit"  is  said  of  the 
Lord,  there  is  meant  His  Divine 
life,  thus  the  Lord  Himself  (n. 
50). 

"  Spirit"  as  used  for  Jehovah 
Himself,  that  is,  the  Lord 
(n.  50''). 

V.  By  "spirit,"  when  said  of  the 
Lord,  is  specifically  meant  the 
life  of  His  Wisdom,  which  is 
Divme  Truth  (n.  51). 

vi  Jehovah  Himself  (that  is,  the 
Lord)  spoke  the  Word  through 
the  prophets  (n.  52). 


CONTENTS  XVll 

XI.  The  Doctrine  of  the  Athanasian  Creed 

AGREES  with  THE  TrUTH,  PROVIDED 
THAT  BY  A  TrINITY  OF  PERSONS  18 
UNDERSTOOD  A   TrINITY    OF   PeRSON,   AND 

THAT  THIS  Trinity  is  in  the  Lord  (n. 
56-61). 

XII.  By  the  "New  Jerusalem"  (spoken  of 
IN  the  Revelation)  is  meant  a  Nbw 
Church  (62-(>5). 


THE  D<X:TRINE  of  the  new  JERUSALEM 


CONCERNING 


THE    LORD 


I. 


XJniveksal  Holy  Scripture  treats  of 
THE  Lord:    The  Lord. is  the  WofeD.. 

1.  We  read  in  John : — 

In  the  beginning  was  the  "Word,  and  the  Word 
wan  with  God,  and  God  was  the  Word.  The  same 
was  in  the  beginning  with  God.  All  things  were 
made  by  Him,  and  without  Him  was  not  anything 
made  that  was  made.  In  Him  was  life,  and  the 
life  was  thd  light  of  men.  And  the  light  shineth 
in  the  darkness,  and  the  darkness  comprehended 
it  not  (i.  1-5). 

The  Word  was  made  flesh,  and  dwelt  among 
us,  and  we  beheld  His  glory,  tlie  glory  as  of  the 
Only-begotten  of  the  Father,  full  of  grace  and 
truth  (verse  14). 

The  light  is  come  into  the  world,  and  men  loved 


2  DOCTRINE    OF    THE    LORD  [n.    1 

the  darkness  rather  than  the  light,  because  their 
deeds  were  evil  (iii.  19). 

While  ye  have  the  light,  believe  in  the  light, 
that  ye  may  be  sons  of  light.  I  am  come  a  light 
into  the  world,  that  whosoever  believeth  in  Me 
should  not  abide  in  the  darkness  (xii.  36,  46). 

From  these  passages  it  is  evident  that  the 
Lord  is  God  from  eternity,  and  that  this 
God  is  the  selfsame  Lord  who  was  born  in 
the  world ;  for  it  is  said  that  the  iVord  was 
with  God,  and  God  was  the  Word,  and  also 
that  without  Him  was  not  anything  made 
that  was  made ;  and  it  is  added  that  the 
Word  was  made  flesh,  and  they  beheld  Him. 
It  is  but  little  understood  in  the  church 
why  the  Lord  is  called  the  Word.  It  is 
because  "  the  Word"  signifies  Divine  truth 
or  Divine  wisdom,  and  the  Lord,  is  Divine 
truth  itself  or  Divine  wisdom  itself.  And 
this  is  why  He  is  called  the  Light,  of  which 
also  it  is  said  that  it  came  into  the  world. 
As  the  Divine  wisdom  and  the  Divine  love 
make  a  one,^  and  in  the  Lord  had  been  a 

•  Tiiat  is,  a  complex  whole  wUieh  constitutes  a  unity. 
[Tkanslator.J  _ 


N.    1]  DOCTRINE    OF    THB    LORD  3 

one  from  eternity,  it  is  said,  "  In  Him  was 
life,  and  the  life  was  the  light  of  men," 
"  Life"  is  Divine  love ;  and  "  light"  is  Di- 
vine wisdom.  It  is  this  one  that  is  meant 
by,  "  In  the  lieginning  the  Word  was  Avith 
God,  and  God  was  the  Word."  "With 
God,"  is  in  God ;  for  wisdom  is  in  love,  and 
love  in  wisdom.  So  in  another  place  in 
John : — 

And  now,  O  Father,  glorify  Tliou  Me  with 
Thine  own  Self,  with  the  glory  which  1  had  with 
Tliee  before  the  world  was  (xvii.  5). 

"  With  Thine  own  Self,"  is  in  Thyself,  and 
therefore  it  is  said,  "and  God  wa.s  the 
Word ;"  and  elsewhere,  that  the  Lord  is  in 
the  Father,  and  the  Father  in  Him ;  and 
that  He  and  the  Father  are  one.  As  there- 
fore the  Word  is  the  Divine  wisdom  of  the 
Divine  love,  it  follows  that  it  is  Jehovah 
Himself,  thns  the  Lord  l)y  whom  all  things 
were  made  that  are  made;  for  all  things 
have  been  created  from  Divine  love  by 
means  of  Divine  wisdom. 


4  DOCTRINE    OF    THE    LORD  [k.    2 

2 .  That  the  Word  here  specifically  meant 
is  the  same  Word  that  was  manifested  by 
means  of  Moses,  the  prophets,  and  the  evan- 
gelists, is  very  evident  from  the  fact  that 
the  Word  is  the  Divine  truth  itself  from 
which  angels  have  all  their  wisdom,  and 
men  all  their  spiritual  intelligence.  Por 
this  same  Word  that  is  among  men  in  this 
world  is  also  among  the  angels  in  the 
heavens,  but  in  this  world  among  men  it  is 
natural,  whereas  in  the  heavens  it  is  spirit- 
ual. And  as  the  AYord  is  the  Divine  truth, 
it  is  also  the  Divine  proceeding  ;*  and  this 
is  not  only  from  the, Lord,  but  is  also  the 
Lord  Himself ;  and  being  the  Lord  Himself, 
it  follows  that  each  and  all  things  of  the 
Word  have  been  Avritten  concerning  Him 
alone.      From  Isaiah  to  3Ialachi  there  is 

*  In  the  expression  "  Divine  proceeding,"  Divine  is  not 
to  be  understood  as  an  adjective  qualifying  proceeding, 
but  proceeding  is  to  be  taken  as  a  verb  (or  participle)  de- 
scribing the  act  which  the  Divine  there  performs.  Thus 
the  expression  does  not  mean  a  proceeding  which  is  Di- 
vine, but  a  Divine  that  is  in  the  act  of  proceeding  forth. 
"  Divine  proceeding,"  thus  understood,  exactly  translates 
Swedenborg's  Divinum  procedens.  [Tb.1 


K.   2]  DOCTRINE    OF    THE    LORD  5 

nothing  that  is  not  either  concerning  the 
Lord,  or,  in  the  opposite  sense,  against  Him. 
Hitherto  no  one  has  ever  seen  this  to  be  so, 
and  yet  every  one  can  see  it,  provided  he  is 
aware  of  it,  and  thinks  of  it  while  he  is 
reading,  especially  if  he  knows  that  the 
Word  contains  not  only  a  natural  but  also 
a  spiritual  sense,  and  that  in  this  sense  the 
names  of  persons  and  places  signify  some- 
thing of  the  Lord,  and,  derivatively,  some- 
thing of  heaven  and  the  church  from  Him, 
or  else  something  opposite  to  them.  As  all 
things  of  the  Word  both  in  general  and  in 
particular  treat  of  the  Lord;  and  as  the 
Word,  being  the  Divine  truth,  is  the  Lord, 
it  is  evident  why  it  is  said,  "  And  the  Word 
was  made  flesh,  and  dwelt  among  us,  and  we 
l)eheld  His  glory ;"  and  also  why  it  is  said, 
"While  ye  have  the  light,  believe  in  the 
light,  that  ye  may  be  sons  of  light :  I  am 
come  a  light  into  the  world,  that  whoso- 
ever believeth  in  Me  should  not  abide  in 
the  darkness."  The  "  light"  is  the  Divine 
truth,  thus  the  Word.    This  is  why,  even  at 


6  DOCTRINE    OP    THE    LORD  [k.   2 

this  day,  every  one"  who,  while  reading  the 
Word,  approaches  the  Lord  alone,  and  prays 
to  Him,  is  enlightened  in  the  Word. 

3.  Briefly  stated,  the  subjects  concern- 
ing the  Lord  that  are  treated  of  in  all  the 
Prophets  of  the  Old  Testament,  from  Isaiah 
to  Malachi,  both  in  general  and  in  particu- 
lar, are  these : — 

i.  The  Lord  came  into  the  world  in  the 
fullness  of  times,  which  was  when  He  was 
no  longer  known  by  the  Jews,  and  when, 
consequently,  there  was  nothing  of  the 
church  left ;  and  unless  He  had  then  come 
into  the  world  and  revealed  Himself,  man- 
kind would  have  perished  in  eternal  death. 
A.S  He  Himself  says  in  John :  "  Except  ye 
believe  that  I  am,  ye  shall  die  in  your  sins" 
(viii.  24). 

ii.  The  Lord  came  into  the  world  to  exe- 
cute a  Last  Judgment,  and  thereby  to  sub- 
due the  existing  dominance  of  the  hells ; 
which  was  effected  by  means  of  combats 
(that  is,  temptations)  admitted  into  his  ma- 
ternal human,  and  the  attendant  continual 


N.   3]  DOCTRIKE    OT    THE    LORD  7 

victories  ;  for  unless  the  hells  had  been 
subjugated  no  man  could  have  been  saved. 

iii.  The  Lord  came  into  the  world  in 
order  to  glorify  His  Human,  that  is,  unite 
it  to  the  Divine  which  was  in  Him  from 
conception. 

iv.  The  Lord  came  into  the  world  in 
order  to  set  up  a  new  church  which  should 
acknowledge  Him  as  the  Redeemer  and  Sa- 
viour, and  be  redeemed  and  saved  through 
love  to  Him  and  faith  in  Him. 

v.  He  at  the  same  time  reduced  heaven 
into  order,  so  that  it  made  a  one  with  the 
church. 

vi.  The  passion  of  the  cross  was  the  last 
combat  or  temptation,  by  means  oif  which 
He  completely  conquered  the  hells  and 
fully  glorified  His  Human. 

In  the  following  small  work  on  The  Holy 
Scrqdure  it  will  be  seen  that  the  Word 
treats  of  no  other  subjects  than  these. 

4.  In  confirmation  of  this,  I  shall  in  this 
first  chapter  merel}'  adduce  passages  from 
the  Word  which  contain  the  expressions 


8  DOCTRINK    OF    THE    LORD  [n.   4 

"that  day,"  "in  that  day,"  and  "in  that 
time ;"  in  which,  by  "  day,"  and  "'  time,"  is 
meant  the  Lord's  advent.     In  Isaiah  : — 

It  shall  come  to  pass  in  the  futuinty  of  days 
that  the  mountaui  of  the  house  of  Jehovah  shall 
be  established  in  the  top  of  the  mountains.  Je- 
hovah alone  shall  be  exalted  in  that  day.  The  day 
of  Jehovah  of  Annies  shall  be  upon  every  one  that 
is  proud  and  lofty.  In  that  day  a  man  shall  cast 
away  his  idols  of  silver  and  of  gold  (ii.  2, 11, 12,  20). 

In  that  day  the  Lord  Jehovih  will  take  away 
their  ornament  (iii.  18). 

In  that  day  shall  the  branch.of  Jehovah  be  beau- 
tiful and  glorious  (iv.  2). 

In  that  day  it  shall  roar  against  him,  and  he 
shall  look  unto  the  land,  and  behold  darkness  and 
distress,  and  the  light  shall  be  darkened  in  the 
ruins  (v.  30). 

It  shall  come  to  pass  in  that  day  that  Jehovah 
shall  hiss  for  the  fly  that  is  in  the  uttermost  part 
of  the  rivers  of  Egypt.  In  that  day  the  Lord 
shall  shave  in  the  crossings  of  the  river.  In  that 
day  He  shall  vivify.  In  that  day  eveiy  place  shall 
be  for  briers  and  thorns  (vii.  18,  20,  21,  23). 

What  will  ye  do  in  the  day  of  visitation,  which 
shall  come  ?  In  that  day  Israel  shall  stay  upon 
Jehovah,  the  Holy  One  of  Israel,  in  truth  (x.  3,  20). 


N.   4]  DOCTK1NI5    OK    THE    LORD  9 

It  shall  come  to  pass  in  that  day,  that  the  Root 
of  Jesse,  which  standeth  for  an  ensign  of  the  \>eo- 
ples,  shall  the  nations  seek,  and  His  rest  shall  be 
glorj'.  Chiefly  in  that  day  shall  the  Lord  seek 
again  the  remnant  of  His  people  (xi.  10,  11). 

In  that  day  thou  shalt  say,  I  will  confess  unto 
Tliee,  0  Jehovah.  In  that  day  shall  ye  say, 
Confe.ss  ye  to  Jehovah,  call  upon  His  name  (xii. 
1,4). 

The  day  of  Jehovah  is  at  hand,  as  a  laying  waste 
from  Shaddai  shall  it  come.  Behold,  the  day  of 
Jehovah  cometh,  cruel,  and  of  indignation,  and 
of  wratli,  and  of  anger.  I  will  move  the  heaven, 
and  the  earth  shall  be  shaken  out  of  her  place,  in 
the  day  of  the  wrath  of  His  anger.  His  time  is 
near,  and  it  cometh,  and  the  days  shall  not  be 
prolonged  (xiii.  <>,  9,  13,  22). 

It  shall  come  to  pass  in  that  day,  that  the  glory 
of  Jacob  shall  be  made  thin.  In  that  day  shall  a 
man  look  unto  his  Maker,  and  his  eyes  to  the 
Holy  One  of  Israel.  In  that  day  shall  the  cities 
of  refuge  be  as  the  forsaken  places  of  the  forest 
(xvii.  4,  7,  0). 

In  that  day  there  shall  be  five  cities  in  the  land 
of  Egypt  that  siieak  with  the  lip  of  Canajm.  In 
that  day  there  shall  be  an  altar  to  Jehovah  in  the 
midst  of  Egypt.  In  that  day  there  shall  be  a  path 
from  Egypt  to  Assyria,  and  Israel  shall  be  iu  the 
midst  of  the  land  (xix.  18,  19,  23,  24). 


10  DOCTRINE    OF    THE   LORD  [n.  4 

The  inhabitant  of  the  island  shall  say  in  that 
day,  Behold  our  expectation  (xx.  6). 

A  day  of  tumult,  and  of  treading  down,  and 
of  perplexity,  from  the  Lord  Jeliovih  of  Armies 
(xxii.  5). 

In  that  day  shall  Jehovah  visit  upon  the  anny 
of  the  height,  and  upon  the  kings  of  the  earth. 
After  a  multitude  of  days  shall  they  he  visited  ; 
then  shall  the  moon  blush,  and  the  sun  be  ashamed 
(xxiv.  21,  22,  23). 

It  shall  be  said*  in  that  day,  Lo,  this  is  our 
God,  for  whom  we  have  waited,  that  He  may  de- 
liver us  (XXV.  9). 

In  that  day  shall  this  song  be  sung  in  the  land 
of  Judah,  We  have  a  strong  city  (xxvi.  1). 

In  that  day  Jehovah  shall  visit  with  His  sword. 
In  that  day  ye  shall  answer  to  it,  A  vineyard  of 
unmixed  wine  (xxvii.  1,  2,  12,  13). 

In  that  day  shall  Jehovah  of  Armies  be  for  a 
crown  of  ornament,  and  for  a  diadem  (xxviii.  5). 

In  that  day  shall  the  deaf  hear  the  words  of  the 
book,  and  the  eyes  of  the  blind  shall  see  out  of 
darkness  (xxix.  18). 

There  shall  be  streams  of  waters  in  the  day  of 
the  great  slaughter,  when  the  towers  shall  fall ; 
and  the  light  of  the  moon  shall  be  as  the  light  of 
the  sun,  in  the  day  that  Jehovah  shall  bind  up  the 
hurt  of  His  people  (xxx.  25,  26). 

*  The  Latin  lias  "  Jehovah  shall  say." 


N.  4]  DOCTRINK    OF    THE    LORD  11 

In  that  day  they  shall  cast  away  every  man  his 
idols  of  silver  and  of  gold  (xxxi.  7). 

The  day  of  Jehovah's  vengeance^  the  year  of  His 
recompenses  (xxxiv.  8). 

These  two  things  shall  come  to  thee  in  one  day, 
the  loss  of  children  and  widowhood  (xlvii.  9). 

My  people  shall  know  My  name,  and  in  that 
day  that  I  am  He  that  doth  speak  ;  behold  it  is  I 
(lii.  G). 

Jehovah  hath  anointed  Me  to  proclaim  the  ac- 
ceptable year  of  Jehovah,  and  the  day  of  vengeance 
of  our  God,  to  comfort  all  that  mouni  (Ixi.  1,  2). 

The  day  of  vengeance  is  in  My  heart,  and  the 
year  of  My  redeemed  is  come  (Ixiii.  4). 

In  Jeremiah : — 

In  those  days  ye  shall  say  no  more.  The  ark 
of  the  covenant  of  Jehovah.  In  that  time  they 
shall  call  Jerusalem  the  throne  of  Jehovah.  In 
those  days  the  house  of  Judah  shall  walk  to  the 
house  of  Israel  (iii.  lG-18). 

In  that  day  the  heart  of  the  kmg  shall  perish, 
and  the  heart  of  the  princes,  and  the  priests  shall 
be  amazed,  and  the  prophets  (iv.  0). 

Behold  the  days  come  ui  which  the  land  shall 
become  a  waste  (vii.  32,  34). 

They  shall  fall  among  them  that  fall,  in  the  day 
of  their  visitation  (viii.  12). 


12  DOCTRINE    OF    THE    LORD  [n.   4 

Behold  the  days  come  that  I  will  visit  all  that 
is  circumcised  with  what  is  uncircumcised  (ix.  25). 

Ill  the  time  of  their  visitation  they  shall  perish 
(X.  15). 

There  shall  be  no  remains  to  them,  I  will  bring 
evil  upon  them  in  the  year  of  their  visitation 
(xi.  23). 

Behold,  the  days  come  in  which  it  shall  no  more 
be  said  (xvi.  14). 

I  will  look  upon  them  in  the  nape,  and  not  the 
faces,  in  the  day  of  their  destruqtion  (xviii.  17). 

Behold,  the  days  come  in  which  I  will  give  this 
place  for  a  waste  (xix.  6). 

Behold,  the  days  come  that  I  will  raise  unto 
David  a  righteous  off-shoot,  who  shall  reign  as 
king.  In  those  days  Judah  shall  be  saved,  and 
Israel  shall  dwell  safely.  Therefore,  behold,  the 
days  come  that  they  shall  no  more  say  ...  I  will 
bring  evil  upon  them  in  the  year  of  their  visitation. 
In  the  end  of  days  ye  shall  understand  intelli- 
gence (xxiii.  5,  6,  7,  12,  20). 

Behold,  the  days  come  in  which  I  will  turn 
again.  Alas  !  for  that  day  is  great,  and  none 
shall  be  like  it.  It  shall  come  to  pass  in  that  day 
that  I  will  break  the  yoke,  and  burst  the  bonds 
(XXX.  3,  7,  8). 

There  shall  be  a  day  that  the  watchman  ujjon 
Moimt  Ephraim  shall  cry.  Arise  ye,  let  us  ascend 
Zion,  unto  Jehovah  our  God.     Behold,  the  days 


N.  4]  DOCTRINE    OF    THE    LORD  13 

come  that  I  will  make  a  new  covenant.  Behold, 
the  days  come  that  the  city  shall  be  built  to  Je- 
hovah (xxxi.  G,  31,  38). 

The  days  come  that  I  will  establish  the  good 
word.  In  those  days,  and  at  that  time,  will  I 
make  a  righteous  offshoot  imto  David.  In  those 
days  shall  Judah  be  saved  (xxxiii.  14-16). 

I  will  bring  words  against  this  city  for  evil  in 
that  day.  But  I  will  deliver  thee  in  that  day 
(xxxix.  16,  17). 

That  day  is  to  the  Lord  Jehovih  of  Armies  a 
day  of  vengeance,  that  He  will  take  vengeance  of 
His  enemies.  The  day  of  destruction  has  come 
upon  them,  the  time  of  their  visitation  (xlvl.  10, 21). 

Because  of  the  day  that  comelh  to -lay  waste 
(xlvii.  4). 

I  will  bring  upon  liim  the  year  of  visitation. 
Yet  I  will  bring  again  his  captivity  in  the  end  of 
days  (xlviii.  44,  47). 

I  will  bring  destruction  upon  them  in  the  time 
of  their  visitation.  Her  young  men  shall  fall  in 
the  streets,  and  all  the  men  of  war  shall  be  cut 
off  in  that  day.  In  the  end  of  days  I  will  bring 
again  their  captivity  (xlix.  8,  26,  39). 

In  those  days,  and  in  that  time,  the  sons  of 
Israel  and  the  sons  of  Judah  shall  come  together, 
and  shall  seek  Jehovah  their  God.  In  those  days, 
and  in  that  time,  the  iniquity  cf  Israel  shall  be 
sought  for,  and  there  shall  be  none.     Woe  unto 


14  DOCTRINE    OF    THE    LORD  [n.   4 

them,  for  their  day  is  come,  the  time  of  their  visi- 
tation (1.  4,  20,  27,  31). 

They  are  vanitj',  a  work  of  errors,  in  the  time 
of  their  visitation  they  shall  perish  (li.  18). 

In  Ezekiel : — 

An  end  is  come,  the  end  is  come,  the  morning 
Cometh  upon  thee  ;  the  time  is  come,  the  day  of 
tumult  is  near.  Behold  the  day,  behold  it  cometh, 
the  morning  hath  gone  forth,  the  rod  hath  blos- 
somed, violence  hath  budded.  The  day  is  come, 
the  time  is  come  upon  all  the  multitude  thereof. 
Their  silver  and  gold  shall  not  deliver  them  in  the 
day  of  the  anges  of  Jehovah  (vii.  6,  7,  10,  12,  19). 

They  said  of  the  prophet,  The  vision  that  he 
seeth  shall  come  to  pass  after  many  days ;  he 
prophesieth  for  times  that  are  far  off  (xii.  27). 

They  shall  not  stand  in  the  war  in  the  day  of  the 
anger  of  Jehovah  (xiii.  5). 

Thou,  O  deadly  wounded  wicked  one,  the  prince 
of  Israel,  whose  day  is  done,  in  the  time  of  the 
iniquity  of  the  end  (xxi.  25). 

A  city  that  sheddeth  blood  in  the  midst  of  her, 
that  her  time  may  come  ;  and  thou  hast  caused 
thy  days  to  draw  near,  so  that  thou  art  come  to 
thy  years  (xxii.  3,  4). 

Shall  it  not  be  in  the  day  when  I  take  from 
them  their  strength  ?      In  that  day  he  that  es- 


N.   4]  DOCTRINE    OF    THE    LORD  15 

capetb  shall  come  unto  thee  to  the  instructing  of 
thine  ears.  In  that  day  shall  thy  mouth  be  opened 
together  with  him  that  is  escaped  (xxiv.  25-27). 

In  that  day  will  I  cause  a  horn  to  grow  unto  the 
house  of  Israel  (xxix.  21). 

Howl  ye,  Woe  worth  the  day  !  for  the  day  of 
Jehovah  Is  near,  the  day  of  Jehovah  is  near,  a  day 
of  cloud,  il  shall  be  the  time  of  the  nations.  In 
that  day  shall  messengers  go  forth  from  Me  (xxx. 
2,  3,  9). 

In  the  day  in  which  thou  shalt  go  down  into 
hell  (xxxi.  15). 

I  will  search  for  My  flock  in  the  day  that  he 
shall  be  in  the  midst  of  his  flock ;  and  I  will  de- 
liver them  out  of  all  places  whither  they  have  been 
scattered,  in  the  day  of  cloud  and  of  thick  dark- 
ness (xxxiv.  11,  12). 

In  the  day  that  I  cleanse  you  from  all  your  in- 
iquities (xxxvi.  83). 

Prophesy  and  say,  In  that  day  when  My  people 
Israel  shall  sit  securely,  shalt  thou  not  know  it  ? 
In  the  futurity  of  days  I  will  lead  thee  into  My 
land.  In  that  day,  even  the  day  when  Gog  shall 
come  upon  the  land.  In  My  zeal,  in  the  fire  of 
Mine  indignation,  if  not  in  this  day,  there  shall 
be  a  great  earthquake  upon  the  land  of  Israel 
(xxxviji.  14,  16,  18,  19). 

Behold,  it  cometh,  this  day  of  which  I  have 
spoken.      It  shall  come  to  pass  in  that  day  that  I 


16  DOCTRINE    OF    THE    LORD  [n.   4 

will  give  unto  Gog  a  place  for  burial  in  the  land 
of  Israel,  so  that  the  house  of  Israel  shall  know 
that  I  am  Jehovah  their  God,  from  that  day  and 
forward  (xxxix.  8,  11,  22). 

In  Daniel  :— 

God  in  the  heavens  hath  revealed  secrets,  what 
shall  be  in  the  futurity  of  days  (ii.  28). 

The  time  came  that  the  saints  possessed  the 
kingdom  (vii.  22). 

Attend,  for  at  the  time  of  the  end  shall  be  the 
vision.  And  he  said,  Behold,  I  will  make  thee 
know  what  shall  be  in  the  last  end  of  the  anger, 
for  at  the  time  appointed  shall  the  end  be.  The 
vision  of  the  evening  and  the  morning  is  truth  ; 
shut  thou  up  the  vision,  for  it  shall  be  for  many 
days  (viii.  .17,  19,  26). 

I  am  come  to  make  thee  understand  what  shall 
befall  thy  people  in  the  end  of  days  ;  for  the  vision 
is  yet  for  days  (x.  14). 

The  intelligent  shall  be  proved  to  purge  and 
cleanse  them,  even  to  the  time  of  the  end,  because 
it  is  yet  for  the  time  appointed  (xi.  35). 

At  that  time  shall  Michael  rise  up,  the  great 
prmce  who  standeth  for  the  sons  of  thy  people  ; 
and  there  shall  be  a  time  of  trouble,  such  as  never 
was  since  there  was  a  nation.  At  that  tinje  thy 
people  shall  be  delivered,  every  one  that  shall  be 
found  written  in  the  book  (xii.  1). 


K.   4]  DOCTRINE    OF    THE    LORD  17 

Thou,  O  Daniel,  shut  up  the  words,  and  seal  the 
book,  even  to  the  time  of  the  end.  But  from  the 
time  that  the  continual  [bunit-offering]  shall  be 
taken  away,  and  the  abomination  that  maketh 
waste  be  set  up,  there  shall  be  a  thousard  two 
hundred  and  ninety  days.  Thou  shalt  arise  into 
thy  lot  at  the  end  of  the  days  (xii.  4,  11,  18). 

Ill  Hosea : — 

I  will  make  an  end  of  the  kingdom  of  the  house 
of  Israel.  In  that  day  I  will  break  the  bow  of 
Israel.  Great  shall  be  the  day  of  Jezreel  (i.  4, 
6,  11). 

In  that  day  thou  shalt  call  Me,  my  Husband. 
In  that  day  I  will  make  a  covenant  for  them.  In 
that  day  I  will  hear  (ii.  16,  18,  21). 

The  sons  of  Israel  shall  return,  and  seek  Je- 
hovah their  God,  and  Da,vid  their  king,  in  the  end 
of  days  (iii.  5). 

Come,  and  let  us  return  unto  Jehovah  ;  after  two 
days  He  will  revive  us ;  in  the  third  day  He  will 
raise  us  up,  and  we  shall  live  before  Him  (vi.  1, 2). 

The  days  of  visitation  are  come  ;  the  days  of 
retribution  are  come  (ix.  7). 

In  Joel: — 

Alas  for  the  day,  for  the  day  of  Jehovah  is  at 
hand,  and  as  a  laying  waste  from  Shaddai  shall 
it  come  (i.  15). 

a 


18  DOCTRINE    OF    THE    LORD  [n.   4 

The  day  of  Jehovah  cometh,  nigh  ia  the  day  of 
darkness  and  of  thick  darkness,  a  day  of  cloud 
and  of  obscurity.  The  day  of  Jehovah  is  great  and 
very  terrible  ;  and  who  can  endure  it  ?  (ii.  1,  2, 11). 

Upon  the  servants,  and  upon  the  handmaids  in 
those  days  will  I  pour  out  My  spirit.  The  sun 
shall  be  turned  mto  darkness,  and  the  moon  into 
blood,  before  the  great  and  terrible  day  of  Jehovah 
is  come  (ii.  29,  31). 

Behold,  in  those  days,  and  in  that  time,  which 
I  will  bring  back,  I  will  gather  all  nations.  The 
day  of  Jehovah  is  near.  It  shall  come  to  pass  in 
that  day  that  the  mountains  shall  drop  new  wine 
(iii.  1,  2,  14,  18). 

In  Ohadiah : — 

Shall  I  not  in  that  day  destroy  the  wise  men 
out  of  Edom  ?  Neither  shouldest  thou  have  re- 
joiced over  them  in  the  day  of  their  destruction, 
in  the  day  of  their  distress.  For  the  day  of  Jeho- 
vah is  near  upon  all  the  nations  (verses  8,  12,  15). 

Ill  Amos : — 

He  that  is  courageous  in  his  heart  shall  flee 
away  naked  in  that  day  (ii.  16). 

In  the  day  that  I  shall  visit  the  transgressions 
of  Israel  upon  him  (iii.  14). 

Woe  unto  you  that  desire  the  day  of  Jehovah  ! 
What  to  you  is  the  day  of  Jehovah  ?  it  is  one  of 


N.   4]  DOCTEI3JE   OF    THE  XORD  19 

darkness,  and  not  of  light.  Shall  not  the  day  of 
Jehovah  be  darkness,  and  not  light  ?  even  thick 
darkness,  and  no  brightness  in  it  (v.  18,  20). 

Ttie  songs  of  the  temple  shall  be  bowlings  in 
that  day.  In  that  day  I  viill  cause  the  sun  to  go 
down  at  noon  ;  and  I  will  darken  the  earth  in  tlie 
day  of  light.  In  that  day  shall  the  beautiful  virgins 
and  the  young  men  faint  for  thirst  (viii.  3,  9,  13). 

In  that  day  I  will  raise  up  the  tent  of  David 
that  is  fallen.  Behold,  the  days  come  that  the 
mountains  shall  drop  new  wine  (ix.  11,  13). 

In.  Micah : — 

In  that  day  shall  one  lament,  "We  be  utterly 

laid  waste  (ii.  4).     . 

In  the  end  of  days  the  mountain  of  thfe  house  of 
Jehovah  shall  be  established  at  the  head  of  the 
mountains.  In  that  day  will  I  g-ather  her  that 
halteth  (iv.  1,  6). 

In  that  day  I  will  cui  off  thy  hunses  and  thy 
chariots  (v.  10). 

The  day  of  thy  watchmen,  and  thy  visitation, 
Cometh.  The  day  is  at  hand  for  buildmg  thy 
walls.  In  that  day  he  shall  come  even  to  thee 
(vii.  4,  11,  12). 

In  Hahakkuk : — 

The  vision  is  yet  for  an  appointed  time,  and  at 
the  end  it  shall  speak  ;  though  it  tarry,  wait  for 


20  DOCTRINE    OF    THE    LORD  [x.   4 

it,  because  it  will  surely  come,  it  will  not  delay 
(u.  8). 

O  Jehovaii  do  Thy  work  in  the  midst  of  the 
years ;  in  the  midst  of  the  years  make  known ; 
God  Cometh  (iii.  2,  8). 

In  Zephaniah : — 

The  day  of  Jehovah  is  at  hand.  In  the  day  of 
Jehovah's  sacrifice  I  will  visit  upon  the  princes, 
and  upon  the  king's  sons.  In  that  day  there  shall 
be  the  voice  of  a  cry.  At  that  time  I  will  search 
Jerusalem  with  lamps.  The  great  day  of  Jehovah 
is  near.  That  day  is  a  day  of  wrath,  a  day  of 
trouble  and  distress,  a  day  of  wasteness  and  deso- 
lation, a  day  of  darkness  and  thick  darkness,  a 
day  of  cloud  and  overclouding,  a  day  of  the  trum- 
pet and  of  sounding.  In  the  day  of  Jehovah's 
wrath  the  whole  land  shall  be  devoured,  and  He 
shall  make  a  speedy  end  of  all  them  that  dwell 
in  the  land  (i.  7,  8,  10,  12,  14^16,  18). 

Before  the  day  of  Jehovah's  anger  has  come 
upon  VIS.  It  may  be  ye  shall  be  hid  in  the  day  of 
Jehovah's  anger  (ii.  2,  3). 

Wait  ye  upon  Me  until  the  day  that  I  rise  up 
to  the  prey,  for  it  is  My  judgment.  In  that  day 
shalt  thou  not  be  ashamed  for  all  thy  works.  In 
that  day  it  .shall  be  said  to  Jerusalem,  Fear  thou 
not.  At  that  time  I  will  deal  with  thine  oppressors. 
At  that  time  will  I  bring  you  in,  and  at  that  time 


K.   4]  DOCTKINE    OF    THE    LORD  21 

will  I  gather  you ;  for  I  will  make  you  a  name, 
and  a  praise  (iii.  8,  11,  16,  19,  20). 

In  Zechariah : — 

Many  nations  shall  cleave  to  Jehovah  in  that 
day"(ii.  11). 

I  will  remove  the  iniquity  of  that  land  in  one 
day.  In  that  day  shall  ye  cry  everj'  man  to  his 
companion  under  the  vine  and  under  the  fig-tree 
(iii.  0,  10). 

In  those  days  ten  men  shall  take  hold  of  the 
skirt  of  a  man  that  is  a  Jew  (viii.  23). 

Jehovah  their  God  shall  ser^'e  them  in  that  day, 
as  the  flock  of  His  people  (ix.  16). 

My  covenant  was  broken  in  that  day  (xi.  11). 

In  that  day  will  I  make  Jerusalem  a  Stone  of 
burden  for  all  peoples.  In  that  day  I  will  smite 
every  horse  with  astonishment.  In  that  day  will 
I  make  the  leaders  of  Judah  like  a  furnace  of  fire 
among  the  wood.  In  that  day  shall  Jehovah  de- 
fend the  inhabitants  of  Jerusalem.  In  that  day  I 
will  seek  to  destroy  all  nations.  In  that  day  shall 
there  be  a  great  mourning  hi  Jerusalem  (xii.  3,  4, 
6,  8,  9,  11). 

In  that  day  there  shall  be  a  fountain  opened  to 
the  hou.se  of  David,  and  to  the  inhabitants  of  Jeru- 
salem. It  shall  come  to  pass  in  that  day  I  will 
cut  off  the  names  of  the  idols  \x\  the  land.  In  that 
day  the  prophets  shall  be  ashamed  (xiii.  1-4). 


22  DOCTRINE    OF    THE   LORD  [n.  4 

Behold,  the  day  of  Jehovah  cometh.  His  feet 
shall  stand  in  that  day  upon  the  Mount  of  Olives. 
In  that  day  there  shall  not  be  light  and  bright- 
ness ;  but  it  shall  be  one  day  which  shall  be  known 
unto  Jehovah  ;  not  day,  nor  night,  at  evening  time 
there  shall  be  light.  In  that  day  living  waters 
shall  go  out  from  Jeiixsalem.  In  that  day  there 
shall  be  one  Jehovah,  and  His  name  one.  In  that 
day  there  shall  be  a  great  tumult  from  Jehovah. 
In  that  day  shall  there  be  upon  the  bells  of  the 
horses,  Holiness  unto  Jehovah.  In  that  day  there 
shall  be  no  more  a  Canaanite  in  the  house  of  Je- 
hovah (xiv.  1,  4,  6-9,  13,  20,  21). 

In  Malachi : — 

Who  may  abide  the  day  of  His  coming,  and 
who  shall  stand  when  He  appeareth  ?  Tliey  shall 
be  Mine  in  the  day  where m  I  do  make  a  peculiar 
treasure.  Behold,  the  day  cometh  that  shall  bum 
as  an  oven.  Behold,  I  send  you  Elijah  the  prophet 
before  the  coming  of  the  great  and  terrible  day  of 
Jehovah  (iii.  2,  17  ;  iv.  1,  5). 

In  David : — 

In  His  days  shall  the  righteous  flourish,  and 
abundance  of  peace,  and  He  shall  have  dominion 
from  sea  to  sea,  and  from  the  river  mito  the  ends 
of  the  earth  (Ps.  Ixxii.  7,  8).  (Besides  other 
places.) 


N     5]  DOCTRINE    OF    THE    LORD  23 

5.  In  these  passages  by  "day"  and 
"  time"  is  meant  the  advent  of  the  Lord. 
By  a  "  day"  or  "  time"  of  darkness,  of  thick 
darkness,  of  gloom,  of  no  light,  of  laying 
waste,  of  the  end  of  iniquity,  of  destruction, 
is  meant  the  advent  of  the  Lord  when  He 
was  no  longer  known,  and  when  conse- 
quently there  was  no  longer  anything  of 
the  church  left.  By  "  a  day"  cruel,  terrible, 
of  wrath,  of  anger,  of  tumult,  of  visitation, 
of  sacrifice,  of  recompense,  of  distress,  of 
war,  of  a  cry,  is  meant  the  advent  of  the 
Lord  to  Judgment.  By  "  the  day"  in  which 
Jehovah  alone  shall  be  exalted,  in  which 
He  shall  l)e  one  and  His  name  one,  in  which 
the  offshoot  of  Jehovah  shall  be  for  beauty 
and  glory,  in  which  the  righteous  shall 
flourish,  in  which  He  shall  vivify,  in  which 
He  shall  seek  His  flock,  in  which  He  shall 
make  anew  covenant,  in  which  the  moun- 
tains shall  drop  new  wine,  in  which  living 
waters  shall  go  out  from  Jerusalem,  in 
which  they  shall  look  unto  the  God  of  Is- 
rael, and  many  similar  expressi6ns,  is  meant 


24  DOCTRINE    OF    THE    LORD  [k.    6 

the  advent  of  the  Lord  to  set  up  again  a 
new  church  which  will  acknowledge  Him 
as  the  Redeemer  and  Saviour. 

6.  To  these  passages  may  be  added  some 
which  speak  of  the  Lord's  advent  more 
openly : — 

The  Lord  Himself  shall  give  you  a  sign  .-  Behold 
a  virgin  shall  conceive  and  bear  a  Son,  and  shall 
call  His  name  God-with-us  (Isa.  vii.  14  ;  Matt.  i. 
22,  23). 

Unto  us  a  Child  is  born,  imto  us  a  Son  is  given, 
and  the  government  shall  be  upon  His  shoulder  ; 
and  His  name  shall  be  called  Wonderful,  Coim- 
selor,  God,  Hero,  Father  of  eternity,  Prince  of 
peace.  Of  the  increase  of  His  government  and 
peace  there  shall  be  no  end,  upon  the  throne  of 
David,  and  upon  his  kingdom,  to  establish  it  in 
judgment  and  justice,  from  henceforth  and  even 
to  eternity  {Isa.  ix.  G,  7). 

There  shall  come  forth  a  Hod  out  of  the  stem 
of  Jesse,  and  a  Shoot  shall  bear  fruit  out  of  his 
roots :  and  the  spirit  of  Jehovah  shall  rest  upon 
Him,  the  spirit  of  wisdom  and  understanding,  the 
spirit  of  counsel  and  might.  Righteousness  shall 
be  the  girdle  of  His  loins,  and  truth  the  girdle  of 
His  reins.  Therefore  it  shall  come  to  pass  in  that 
day,  that  the  Root  of  Jesse,  which  standeth  for  an 


N.  6]  DOCTRINE    OF    THE    LORD  25 

ensign  of  the  peoples,  shall  the  nations  seek,  and 
His  rest  shall  be  glory  (laa.  xi.  1,  2,  5,  10). 

Send  ye  the  lamb  of  the  ruler  of  the  land,  from 
the  rock  to  the  wilderness,  to  the  mountain  of  the 
daughter  of  Zion.  By  mercy  has  the  throne  been 
established,  and  one  shall  sit  upon  it  in  truth, 
in  the  tabernacle  of  David,  judging  and  seeking 
judgment,  and  hasting  righteousness  (Isa.  xvi. 
1,  6). 

It  shall  be  said  in  that  day,  Lo,  this  is  our  God  ; 
we  have  waited  for  Him  that  He  may  save  us : 
This  is  Jehovah  ;  we  havewaited  for  Him,  we  will 
rejoice  and  be  glad  in  His  salvation  (Isa.  xxv.  9). 

The  voice  of  one  crying  in  the  wilderness,  Pre- 
pare ye  the  way  of  Jehovah,  make  plain  in  the 
solitude  a  pathway  for  our  God.  For  the  glory 
of  Jehovah  shall  be  revealed,  and  all  flesh  shall 
see  it  together.  Behold,  the  Lohd  Jehovih  will 
come  m  strength,  and  His  arm  shall  rule  for  Him  ; 
behold.  His  reward  is  with  Him.  He  shall  feed 
His  fiock  like  a  shepherd  (Im.  xl.  3,  6,  10,  11). 

Mine  elect,  in  whom  My  soul  delighteth.  I 
Jehovah  have  called  Thee  m  righteousness,  and 
I  will  give  Thee  for  a  covenant  to  the  people,  for 
a  light  to  the  nations,  to  open  the  blind  eyes,  to 
bring  out  the  bound  from  the  prison,  and  them 
that  sit  in  darkness  out  of  the  prison  house.  I 
am  Jeho^'aii,  this  is  My  name,  and  My  glory  wiU 
I  not  give  to  another  (Isa  xlii.  1,  6-8). 


26  DOCTRINE    OF    THE    LORD  [n.   6 

Who  hath  believed  our  word,  and  to  whom  is 
the  arm  of  Jehovah  revealed  ?  He  hath  no  form  ; 
we  have  seen  Him,  but  He  hath  no  appearance. 
He  hath  borne  our  diseases,  and  carried  our  griefs 
(Isa.  liii.  1,  2,  4,  to  end). 

Who  is  this  that  cometh  from  Edom,  with 
sprinkled  garments  from  Bozrah,  marching  in  the 
greatness  (multitudine)  of  His  strength  ?  I  that 
6peak  in  righteousness,  great  to  save  :  for  the  day 
of  vengeance  is  in  Mine  heart,  and  the  year  of  My 
redeemed  is  come.  So  He  became  their  Saviour 
(Isa.  Ixiii.  1,  4,  8). 

Behold,  the  days  come  that  I  will  raise  up  to 
David  a  righteous  offshoot,  who  shall  reign  a  king, 
and  shall  prosper,  and  shall  execute  judgment  and 
justice  in  the  earth  :  and  this  is  His  name  whereby 
they  shall  call  Him,  Jehovah  our  righteousness 
(Jer.  xxiii.  5,  6 ;  xxxiii.  15,  16). 

Rejoice  greatly,  0  daughter  of  Zion  ;  shout,  0 
daughter  of  Jerusalem  ;  behold,  thy  King  cometh 
imto  thee,  He  is  just  and  saved.*  He  shall  speak 
peace  to  the  nations ;  and  His  dominion  shall  be 
from  sea  to  sea,  and  from  the  river  even  to  the 
ends  of  the  earth  (Zech.  ix.  9,  10). 

Rejoice,  and  be  glad,  O  daughter  of  Zion  ;  lo,  I 

•  In  ih»  Apocali/pse Hevealed {a.  612),itis"  a  Saviour  ;" 
in  the  Apocalypse  Explained  (n.  31'),  it  is  "just  and 
saving;"  but  the  Hebrew  is  "saved,"  as  given  hereby 
Swedenborg.  [Tr.] 


N.  6]  DOCTRINE    OF    THE    LORD  27 

come,  that  I  may  dwell  in  the  midst  of  thee  ;  and 
many  nations  shall  cleave  to  Jehovah  in  that  day, 
and  shall  be  My  people  (Zech.  ii.  10,  11). 

Thou  Bethlehem  Ephratah,  little  as  thou  art  to 
be  among  the  thousands  of  Judah,  out  of  thee 
shall  one  come  forth  unto  Me  tliat  is  to  be  Ruler 
I  in  Israel,  and  whose  goings  forth  are  from  of  old, 
from  the  days  of  eternity.  He  shall  sta.nd  and 
feed  in  the  strength  of  Jehovah  (Micah  v.  2,  4). 

Behold,  I  send  Mine  Angel,  who  shall  prepare 
the  way  before  Me,  and  the  Lord  whom  ye  seek 
shall  suddenly  come  to  His  temple,  even  the  Angel 
of  the  covenant,  whom  ye  have  desired  ;  behold. 
He  Cometh  ;  but  who  shall  abide  the  day  of  His 
coming  ?  Behold,  I  send  you  Elijah  the  prophet, 
before  the  coming  of  the  great  and  terrible  day  of 
Jehovah  (Mai.  iii.  1,  2  ;  iv.  5). 

I  saw,  and  behold,  one  like  the  Son  of  man 
came  with  the  clouds  of  heaven  ;  and  there  was 
given  Him  dominion,  and  glory,  and  a  kingdom, 
that  all  peoples,  nations,  and  languages  may  wor- 
ship Him  :  His  dommion  is  an  everlasting  do- 
minion, which  shall  not  pass  away,  and  His  king- 
dom that  which  shall  not  be  destroyed  ;  and  all 
dominions  shall  worship  Him,  and  obey  Him  (Dan. 
vii.  13,  14,  27). 

Seventy  weeks  are  determined  upon  thy  people, 
and  upon  thy  holy  city,  to  consummate  the  trans- 
gression, and  to  seal  up  the  vision  and  the  proph- 


28  DOCTRINE    OF    THE    LORD  [N.   6 

ecy,  and  to  anoint  the  holy  of  holies.  Know, 
therefore,  and  perceive,  that  from  the  going  forth 
of  the  word  to  restore  and  build  Jerusalem,  imto 
Messiah  the  Prince,  shall  be  seven  weeks  (Dan. 
ix.  24,  25). 

I  will  set  his-  hand  in  the  sea,  and  his  right 
hand  in  the  rivers :  He  shall  cry  unto  Me,  Thou 
art  my  Father,  my  God,  and  the  rock  of  my  sal- 
vation. I  also  will  make  him  My  first-bom,  higher 
than  the  kings  of  the  earth.  His  seed  also  will  I 
make  to  endure  to  eternity,  and  his  throne  as  the 
days  of  the  heavens  {Ps.  Ixxxix.  2&-27,  29). 

Jehovah  said  unto  my  Lord,  Sit  Thou  at  My 
right  hand,  imtil  I  make  Thine  enemies  Thy  foot- 
stool. Jehovah  shall  send  the  scepter  of  Thy 
strength  out  of  Zion  ;  rule  Thou  in  the  midst  of 
Thine  enemies.  Thou  art  a  priest  to  eternity 
after  the  manner  of  Melchizedek  (Ps.  ex.  1,  2, 
4  ;  Matt.  xxii.  44  ;  Luke  xx.  42). 

I  have  anointed  My  king  upon  Zion,  the  moun- 
tam  of  My  holiness  ;  I  will  declare  for  a  statute, 
Jehovah  hath  said  unto  Me,  Thou  art  My  Son, 
this  day  have  I  begotten  Thee  ;  I  will  give  the  na- 
tions for  Thine  inheritance,  and  the  uttermost 
parts  of  the  earth  for  Thy  possession.  Kiss  the 
Son,  lest  He  be  angry,  and  ye  perish  from  the 
way  ;  blessed  are  all  they  that  put  their  trust  in 
Him  (Ps.  ii.  6-8,  12). 

Thou  hast  made  him  a  little  less  than  the  angels, 


N.   6j  DOCTKIXE    OF    THE    LOED  29 

but  hast  crowned  him  with  glory  and  honor  ;  Thou 
hast  made  liim  to  have  dominion  over  the  works 
of  Thy  hands  ;  Thou  hast  put  all  things  under  his 
feet  {Ps.  viii.  5,  6). 

Jehovah,  remember  David,  who  sware  unto  Je- 
hovah, and  vowed  to  the  Mighty  One  of  Jacob,  If 
I  shall  enter  within  the  tent  of  my  house,  if  I 
shall  go  up  upon  my  couch,  if  I  shall  give  sleep 
to  mine  eyes,  until  I  find  out  a  place  for  Jehovah, 
a  habitation  for  the  Mighty  One  of  Jacob.  Lo, 
we  heard  of  Him  at  Ephratah,  we  found  Him  in  the 
fields  of  the  forest.  We  will  enter  into  His  taber- 
nacles, we  will  bow  at  His  footstool.  Let  Thy 
jjriests  be  clothed  with  righteousness,  and  let  Thy 
saints  shout  for  joy  {Ps.  cxxxii.  1,  7,  ft). 

The  passages  here  adduced,  however,  are 
but  few. 

7.  That  universal  Holy  Scripture  has 
been  written  solely  aljout  the  Lord,  will  be 
more  fully  evident  from  what  follows,  es- 
pecially from  the  things  to  be  advanced  in 
the  small  work  on  The  Holy  Scripture.  This 
is  the  one  only  source  of  the  holiness  of  the 
Word,  and  is  what  is  meant  by  the  words 

Tlie  testimony  of  Jesus  is  the  spirit  of  prophecy 
(Ren.  xix.  10). 


30  DOCTRINE    OK    THE    LORD  [n.   8 

IL 

Its  being  said  that  the  Lord  ful- 
filled ALL  things  OF  THE  LaW,  MEANS 
THAT     He     FULFILLED     ALL     THINGS     OF 

THE  Word. 

8.  At  the  present  day  many  persons  be- 
lieve that  when  it  is  said  of  the  Lord  that 
He  fulfilled  the  law,  the  meaning  is  that 
He  fulfilled  all  the  commandments  of  the 
decalogue,  and  thus  became  righteousness, 
and  also  justified  the  men  of  this  world 
through  this  matter  of  faith.  This  how- 
ever is  not  the  meaning.  The  meaning  is 
that  the  Lord  fulfilled  all  things  written 
concerning  Himself  in  the  Law  and  the 
Prophets,  that  is,  in  universal  Holy  Scrip- 
ture, because  this  treats  solely  of  Him,  as 
has  been  said  in  the  foregoing  article.  The 
reason  why  many  have  believed  differently, 
is  that  they  have  not  searched  the  Scrip- 
tures and  seen  what  is  there  meant  by  "  the 
Law."   The  Law  there  means,  in  a  restricted 


N.   8]  DOCTRINE    OF    THE    LORD  31 

sense,  the  ten  commandments  of  the  deca- 
logue ;  in  a  wider  sense,  all  things  written 
by  Moses  in  the  five  books ;  and  in  the 
widest  sense,  all  things  of  the  Word.  It 
is  well  known  that  By  the  Law  in  a  re- 
stricted sense  are  meant  the  ten  command- 
ments of  the  decalogue. 

9.  That  by  the  Law  in  a  wider  sense  dr^ 
meant  all  things  loritten  by  Moses  in  his  five 
books,  is  evident  from  the  following  pas- 
sages.    In  Luke : — 

Abraham  said  to  the  rich  man  in  hell.  They 
have  Moses  and  the  Prophets,  let  them  hear  them  ; 
if  they  hear  not  Moses  and  the  Prophets,  neither 
will  they  be  persuaded  though  one  rose  from  the 
dead  (xvi,  29,-^31). 

In  John: — 

Philip  said  to  Nathanael,  We  have  found  Him 
of  whom  Moses  in  the  Law  and  the  Prophets  did 
write  (i.  46). 

In  Mattheiv : — 

Think  not  that  I  am  come  to  loosen  the  Law 
and  the  Prophets ;  I  am  not  come  to  loosen,  but 
to  fulfill  (V.  17). 


32  DOCTRINE    OF    THE    LORD  [n.   9 

All  the  Prophets  and  the  Law  prophesied  until 
John  (xi.  13). 

In  Luke : — 

The  Law  and  the  Prophets  were  until  John  ; 
since  then  the  kingdom  of  God  is  evangelized 
(xvi.  16). 

In  Matthew : — 

All  things  whatsoever  that  ye  would  that  men 
should  do  to  you,  do  ye  even  so  to  them,  for  this 
is  the  Law  and  the  Prophets  (vii.  12). 

Jesus  said.  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul,  and  thou 
shalt  love  thy  neighbor  as  thyself  ;  on  these  two 
commandments  hang  all  the  Law  and  the  Prophets 
(xxii.  37,  39,  40). 

In  these  passages,  "Moses  and  the  Proph- 
ets," and  "the  Law  and  the  Prophets," 
mean  all  things  that  have  been  written  in 
the  books  of  Moses  and  in  the  books  of  the 
prophets. 

That  "the  Law"  specifically  means  all 
things  that  have  been  written  by  Moses,  is 
further  evident  from  the  following  passages. 
In  Luke: — 


N.   9]  DOCTRINE    OF    THE    LORD  33 

When  the  days  of  her  purification,  according 
to  the  Law  of  Moses,  were  fulfilled,  they  brought 
Jesus  to  Jerusalem,  to  present  Him  to  the  Lord ; 
as  it  is  written  in  the  Law  of  the  Lord  :  Every 
male  that  openeth  the  womb  shall  be  called  holy 
to  the  Lord  ;  and  to  offer  a  sacrifice,  according  to 
that  which  is  said  in  the  Law  of  the  Lord :  A 
pair  of  turtle  doves,  or  two  young  pigeons.  And 
the  parents  brought  Jesus  into  the  temple,  to  do 
for  Him  after  the  custom  of  the  Law.  And  when 
they  had  performed  all  things  according  to  the  Law 
of  the  Lord  (ii.  22-24,  27,  39). 

In  John  : — . 

Moses  in  the  Law  commanded  \xs  tha,t  such 
should  be  stoned  (viii.  5). 

The  Law  was  given  by  Moses  (i.  17). 

From  these  passages  it  appears  that  where 
such  things  are  spoken  of  as  are  written  in 
the  books  of  Moses,  they  are  sometimes 
called  "  the  Law,"  and  sometimes  "  Moses." 

(So  also  in  Matt.  viii.  4  ;  Mark  x.  2-4  ;  xii.  19  ; 
Luke  XX.  28,  37  ;  John  iii.  14 ;  vii.  19,  61  ;  viii.  17  ; 

-  -■<    .  . 

Many  things  that  were  commanded  also,  are 
called  by  Moses  "  the  Law,"  as  : 
8 


34  DOCTRINE    OP    THE    LOKD  [n.   Q 

Concerning  the  bumt-offerings  (Lev.  vi.  9 ;  vii. 
87). 

Concerning  the  sacrifices  (iei).  vi.  25  ;  vii.  1-11). 
Concerning  the  meat-offering  {Lev.  vi.  14). 
Concerning  leprosy  (Lev.  xiv.  2). 
Concerning  jealousy  (Num.  v.  29,  80). 
Concerning  the  Naziriteship  (Num.  vi.  13,  21). 

And  Moses  himself  calls  his  books  "  the 
Law  :"— 

Moses  wrote  this  Law,  and  delivered  it  to  the 
priests,  the  sons  of  Levi,  who  bare  the  ark  of  the 
covenant  of  Jehovah  ;  and  he  said  to  them.  Take 
the  Book  of  this  Law,  and  put  it  at  the  side  of  the 
ark  of  the  covenant  of  Jehovah  (Dent.  xxxi.  9, 
11,  26). 

It  was  placed  at  the  side,  because  within 
the  ark  were  the  tables  of  stone,  which  in 
a  restricted  sense  are  the  Law.  Afterwards 
the  books  of  Moses  are  called  "  The  Book 
of  the  Law  :" — 

And  Hilkiah  the  high  priest  said  vmto  Shaphan 
the  scribe,  I  have  found  the  Book  of  the  Law  ui 
the  house  of  Jehovah.  And  when  the  king  had 
heard  the  words  of  the  Book  of  the  Law,  he  rent 
his  garments  (2  Kings  xxii.  8,  11  ;  xxiii.  24). 


N.  lO]         DOCTRINE    OF    THE    LORD  36 

10.  That  hj  "  the  Law^^  in  the  widest 
sense,  are  meant  all  things  of  the  Word,  is 
evident  from  these  passages  : — 

Jesus  said.  Is  it  not  written  in  your  Law,  I 
said,  Ye  are  gods  ?  [John  x.  34).  (This  is  written 
in  P«.  Ixxxii.  6.) 

The  multitude  answered  Him,  We  have  heard 
out  of  the  Law,  that  the  Christ  abideth  forever 
(John  xii.  .34).  (This  is  written  in  Pi.  Ixxxix.  29  ; 
ex.  4  ;  and  in  Dan.  vii.  11,  14.) 

That  the  word  might  be  fulfilled  that  is  written 
in  their  Law,  They  hated  Me  without  a  cau.se 
(John  XV.  25).     (This  is  written  in  Ps.  xxxv.  19.) 

The  Pharisees  said.  Have  any  of  the  rulers  be- 
lieved on  Him  ?  But  this  multitude  that  knoweth 
not  the  Law  are  cursed  (John  vii.  48, 49). 

It  is  easier  for  heaven  and  earth  to  pass  than  for 
one  tittle  of  the  Law  to  fall  (Luke  xvi.  17).  (Here 
•'  the  Law"  means  all  Holy  Scripture.) 

11.  l^hat  the  statement  that  the  Lord  ful- 
filled all  things  of  the  Law  means  that  He 
fulfilled  all  things  of  the  Word,  is  evident 
from  passages  where  it  is  said  that  the 
Scripture  was  fulfilled  by  Him,  and  that  all 
things  were  consummated :  as  from  the  fol 
lowing : — 


36  DOCTRINE    OF    THE    LORD  [n.   H 

Jesus  went  into  the  synagogue,  and  stood  up  to 
read,  and  there  was  delivered  to  Him  the  book  of 
the  prophet  Isaiah,  and  He  unrolled  the  book,  and 
f  oxind  the  place  where  it  is  written.  The  Spirit  of 
the  Lord  is  upon  Me,  because  He  hath  anointed 
Me,  He  hath  sent  Me  to  preach  the  gospel  to  the 
poor,  to  heal  the  broken-hearted,  to  preach  deliv- 
erance to  the  captives,  and  recovering  of  sight  to 
the  blind,  to  preach  the  acceptable  year  of  the 
Lord.  And  He  rolled  up  the  book  and  said.  This 
day  is  this  Scripture  fulfilled  in  your  ears  {Luke 
iv.  16-21). 

Search  the  Scriptures,  for  they  testify  of  Me 
{John  V.  39). 

That  the  Scripture  may  be  fulfilled.  He  that 
eateth  bread  with  Me  hath  lifted  up  his  heel  against 
Me  {John  xiii.  18). 

None  of  them  is  lost,  but  the  son  of  perdition, 
that  the  Scripture  might  be  fulfilled  (John  xvii.  12). 

That  the  word  might  be  fulfilled  which  He 
spake.  Of  them  whom  Thou  gavest  Me  have  I  lost 
none  {John  xviii.  9). 

Jesus  said  to  Peter,  Put  up  again  thy  sword  into 
its  place.  How  then  shall  the  Scriptures  be  ful- 
filled, that  thus  it  must  be  ?  But  all  this  was  done 
that  the  Scriptures  of  the  Prophets  might  be  ful- 
filled {Matt.  xxvi.  52,  54,  5G). 

The  Son  of  Man  goeth  as  it  is  written  of  Him, 
that  the  Scriptures  be  fulfilled  {Mark  xiv.  21,  49). 


N.   ll]  DOCTRINE    OF    THE    LORD  37 

Thus  the  Scripture  was  fulfilled  which  saith,  He 
was  accounted  among  the  transgressors  {Mark  xv. 
28  ;  Luke  xxii.  37). 

That  the  Scripture  might  he  fulfilled,  which 
saith,  They  divided  My  garments  among  them,  and 
upon  my  under-vesture  did  they  cast  a  lot  {John 
xix.  24). 

After  this,  Jesus  knowing  that  all  things  were 
now  consummated,  that  the  Scripture  might  be  ful- 
filled (John  xix.  28). 

When  Jesus  had  received  the  vinegar.  He  said, 
It  is  consummated,  that  is,  fulfilled  (John  xix.  30). 

These  things  were  done,  that  the  Scripture  might 
be  fulfilled,  A  bone  of  Him  shall  not  be  broken. 
And  again  another  Scripture  saith,  They  shall  look 
on  Him  whom  they  pierced  (John  xix.  30,  S7). 

Besides  other  places,  ^'^here  passages  are 
adduced  from  the  Prophets,  without  its 
being  at  the  same  time  said  that  the  Law, 
or  the  Scripture,  was  fulfilled. 

That  all  the  Word  has  been  written  about 
the  Lord,  and  that  He  came  into  the  world 
to  fulfill  it,  He  also  taught  His  disciples 
before  His  departuie,  in  these  words : — 

Jesus  said  to  His  disciples,  O  fools,  and  slow  of 
heart  to  believe  all  that  the  prophets  have  spoken  1 


38  DOCTKINE    OF    THE    LORIJ'  [n.   H 

Ought  not  the  Christ  to  suffer  these  things,  and  to 
enter  into  His  glory  ?  And  beginning  at  Moses 
and  all  the  Prophets,  He  expounded  unto  them  in 
all  the  Scriptures  the  things  concerning  Himself 
{Luke  xxiv.  25-27). 

Jesus  said  to  His  disciples,  These  are  the  words 
■which  I  spake  unto  you  while  I  was  yet  with  you, 
that  all  things  must  be  fulfilled  which  were  written 
in  the  Law  of  Moses,  and  in  the  Prophets,  and  in 
the  Psalms,  concerning  Me  (Luke  xxiv.  44). 

That  in  the  world  the  Lord  fulfilled  all 
things  of  the  Word,  even  to  the  veriest  sin- 
gulars *  of  it,  is  evident  from  these  His  own 
words : — 

Verily  I  say  imto  you,  Till  heaven  and  earth 
pass,  one  jot  or  one  tittle  shall  not  pass  from  the 
law,  till  all  things  be  accomplished  {Matt.  v.  18). 

From  these  passages  it  may  now  be  cleaily 
seen  that  by  its  being  said  that  the  Lord 
fulfilled  all  things  of  the  law  is  not  meant 
that  He  fxilfiUed  all  the  commandments  of 

*  Tlie  term  singular  is  the  correlative  of  universal,  as 
particular  is  of  general.  The  veriest  singulars  are  the 
most  absolute  ones,  the  most  singular  or  individually 
distinct  of  all.  [Tb.] 


N.   ll]         DOCTRINE    OF    THE    LORD  39 

the  decalogue,  but  that  He   fulfilled  all 
things  of  the  Word. 


III. 
The  Lord   came   iitto   the   World  to 

SUBJUGATE  THE  HeLLS  AND  TO  GLORIFY 

His    Human  ;    and    the  Passion    of 
THE   Cross   was   the   final   Combat, 

WHEREBY    He    fully     CONQUERED     THE 

Hells,    and     fully-    glorified    His 
Human. 

12.  It  is  knoAvn  in  the  church  that  the 
Lord  conquered  death,  by  which  is  meant 
hell,  and  that  He  afterwards  ascended  in 
glory  into  heaven ;  but  as  yet  it  has  not 
been  known  that  it  was  by  means  of  com- 
bats which  are  temptations  that  the  Lord 
conquered  death  or  hell,  and  at  the  same 
time  by  means  of  them  glorified  His  Hu- 
man ;  and  that  the  passion  of  the  cross  was 
the  final  combat  or  temptation  by  means 
of  which  He  effected  this  conquest  and 


40  DOCTRINE    OF    THE    LORD         [n.  12 

this  glorification.  Of  these  temptations 
many  things  are  said  in  the  Prophets  and 
in  David ;  but  not  so  many  in  the  Evan- 
gelists. In  these,  the  temptations  which 
He  endured  from  childhood  are  summarily 
described  by  His  temptations  in  the  wilder- 
ness, followed  by  those  from  the  devil ;  and 
the  last  of  them  by  the  things  He  suffered 
at  Gethsemane  and  on  the  cross. 

(Concerning  His  temptations  in  the  wilderness, 
and  by  the  devil,  see  Matt,  iv,  1-11 ;  Mark  i.  12, 
13  ;  and  Luke  iv.  1-13. ) 

By  these  temptations,  however,  are  meant 
all  His  temptations  even  to  the  last  of  them. 
He  revealed  no  more  to  His  disciples  con- 
cerning them ;  for  it  is  said  in  Isaiah  : — 

He  was  oppressed,  yet  He  opened  not  His 
mouth  :  as  a  lamb  that  is  brought  to  the  slaughter, 
and  as  a  sheep  before  her  shearers  is  dumb,  so  He 
opened  not  His  mouth  (liii.  7). 

(Concerning  His  temptations  at  Gethsemane, 
see  Matt.  xxvi.  36-44  ;  Mark  xiv.  32-42  ;  and  Luke 
xxii.  39-46.  And  concerning  the  temptations  on 
the  cross,  see  Matt,  xxvii.  33-50 ;  Mark  xv.  22-37  ; 
Luke  xxiii.  33-49;  and  John  xix.  17-34.) 


N.  12]  DOCTRINi;    OF    THE    LORD  41 

Temptations  are  nothing  else  than  combats 
against  the  hells.* 

13.  That  the  Lord  fully  conquered  the 
hells  by  the  passion  of  the  cross,  He  Him- 
self teaches  in  John : — 

Now  is  the  judgment  of  this  world  ;  now  shall 
the  prince  of  this  world  be  cast  out  (xli,  31). 

The  Lord  said  this  when  the  passion  of  the 
cross  was  at  hand. 

The  prince  of  this  worid  is  judged  (xvi.  11). 
Be  of  good  cheer,  I  have  overcome  the  world 
(xvi.  33). 

In  Luke : — 

Jesus  said,  I  beheld  Satan  as  lightning  fall  from 
•heaven  (x.  18). 

The  "  world,"  the  "  prince  of  the  world," 
"  Satan,"  and  "  the  devil,"  mean  hell. 

That  by  the  passion  of  the  cross  the  Lord 
also  fully  glorified  His  Human,  He  teaches 
in  John : — 

*  Concemtng  the  Tjord's  temptations  or  combats,  see 
the  small  work  on  The  A'eto  Jerusalem  and  its  HeaoaUy 
Docirine,  pulilishctl  in  London  \n.  'J()l  and  302).  And  con- 
cerning temptatiouii  \n  general  (n.  187-200). 


42  DOCTRINE    OF    THE    LORD  [K.  13 

When  Judas  was  gone  out,  Jesus  said,  Now  is 
the  Son  of  Man  glorified,  and  God  is  glorified  in 
Him  ;  if  God  he  gloi'ified  in  Him,  God  will  also 
glorify  Him  in  Himself,  and  will  straightway  glo- 
rify Him  (xiii.  31,  32). 

Father,  the  hour  is  come,  glorify  Thy  Son,  that 
Thy  Son  also  may  glorify  Thee  (xvii.  1). 

Now  is  My  soul  troubled  ;  and  He  said.  Father, 
glorify  Thy  name.  Then  came  there  a  voice  f roin 
heaven,  saying,  I  have  both  glorified  it,  and  I  will 
glorify  it  again  (xii.  27,  28). 

In  Luke : — 

Ought  not  the  Christ  to  suffer  this,  and  to  enter 
into  His  glory  ?  (xxiv.  26). 

These  things  are  said  of  the  Passion.  Glo- 
rification is  the  unition  of  the  Divine  and 
the  Human ;  and  therefore  it  is  said,  "  and 
God  will  glorify  Him  in  Himself." 

14.  That  the  Lord  came  into  the  world 
to  reduce  into  order  all  things  in  heaven, 
and  derivatively  on  earth ;  that  this  was 
effected  by  means  of  combats  against  the 
hells,  which  were  then  infesting  every  man 
that  came  into  the  world  and  that  went  out 
of  the  world ;  and  that  He  thereby  became 


N.    U]  DOC'TRINJE    OF    THK    LORD  43 

Righteousness,  and  saved  men,  who  other- 
wise could  not  have  been  saved,  is  foretold 
in  many  passages  in  the  Prophets,  of  which 
only  a  few  shall  be  adduced.  [2]  In 
Isaiah : — 

Who  is  this  that  coineth  from  Edom,  with 
sprinkled  garments  from  Bozrah  ;  this  that  is  glo- 
rious in  His  apparel,  marchuig  in  the  greatness  of 
His  strength  ?  I  that  speak  in  righteousness, 
mighty  to  save.  Wherefore  art  Thou  red  in  Thine 
apparel,  and  Thy  garments  like  Him  that  treadeth 
in  the  wine-press  ?  I  have  trodden  the  wine- 
press alone,  and  of  the  people  there  was  not  a 
man  with  Me  ;  wherefore  I  have  trodden  fhem  in 
Mme  anger,  and  trampled  them  u)  My  wrath  ; 
therefore  their  victorj-  is  sprinkled  upon  My  gar- 
ments ;  for  the  day  of  vengeance  is  in  Mme  heart, 
and  the  year  of  My  redeemed  is  come.  Mine  own 
arm  brought  salvation  imto  Me  ;  and  I  brought 
down  their  victorj-  to  the  earth.  He  said,  Lo, 
they  are  My  people,  sons  ;  therefore  He  was  their 
Saviour  ;  in  His  love,  and  in  His  pity,  He  redeemed 
them  (Ixiii.  1-9). 

These  things  are  said  of  the  Lord's  combats 
against  the  hells.  The  "  apparel"  iu  which 
He  was  "  glorious,"  and  which  was  "  red," 


44  DOCTRINE    OF    THE    LORD  [n.   14 

means  the  Word,  to  which  violence  had 
been  done  by  the  Jewish  people.  The  ac- 
tual combat  against  the  hells,  and  the  vic- 
tory over  them,  are  described  by  its  being 
said  that  He  "  trod  them  in  His  anger,  and 
trampled  them  in  His  wrath."  That  He 
fought  alone,  and  from  His  own  power,  is 
described  by,  "  of  the  people  there  was  not 
a  man  with  Me,  Mine  own  arm  brought 
salvation  unto  Me,  I  brought  down  their 
victory  to  the  earth."  That  He  thereby 
effected  salvation  and.  redemption,  is  de- 
scribed by,  "therefore  He  was  their  Sa- 
viour; in  His  love  and  in  His  pity  He 
redeemed  them."  That  this  was  the  reason 
for  His  advent  is  described  by,  "the  day 
of  vengeance  is  in  Mine  heart,  and  the  year 
of  My  redeemed  is  come."  [3]  In  Isaiah 
again: — 

He  saw  that  there  was  not  any  one,  and  He 
was  amazed  that  there  was  none  to  interpose  ; 
therefore  His  own  arm  brought  salvation  unto 
Him ;  and  His  righteousiiess,  it  upheld  Him  ;  there- 
fore He  put  on  righteousness  as  a  coat  of  mail,  and 


N.  h]       doctkixe  of  the  lord  45 

a  helmet  of  salvation  upon  His  head  ;  and  He  put 
on  garments  ^f  vengeance,  and  clad  Himself  with 
zeal  as  a  cloak :  then  came  the  Redeemer  to  Zion 
(lix.  16,  17,  20). 

These  words  also  treat  of  the  Lord's  com- 
bats against  the  hells  while  He  was  in  the 
world.  That  He  fought  against  them  from 
His  own  power,  is  meant  by,  "  He  saw  that 
there  was  not  any  one,  therefore  His  own 
arm  brought  salvation  unto  Him."  That 
thereby  He  became  righteousness,  is  meant 
by,  "His  righteousness,  it  upheld  Him, 
whence  He  put  on  righteousness  as  a  coat 
of  mail."  That  He  thus  effected  redemp- 
tion, is  meant  by,  "  then  came  the  Redeemer 
to  Zion."      [4]  In  Jeremiah : — 

They  are  dismayed,  their  strong  ones  were 
beaten  down,  they  are  fled  apace,  and  look  not 
back :  that  day  is  to  the  Lord  Jehovih  Zebaoth  a 
day  of  vengeance,  that  He  may  take  vengeance  of 
His  enemies,  and  the  sword  shall  devour,  and  be 
sated  (xlvi.  6,  10). 

The  Lord's  combat  with  the  hells,  and  His 
victory  over  them,  are  described  by  its  being 


46  DOCTRINE    OF    THK    LORD  [n.   14 

said  that  they  are  dismayed,  and  that  their 
strong  ones  being  beaten  down  are  fled 
apace,  and  looked  not  back.  Their  "  strong 
ones,"  and  "  enemies,"  are  the  hells,  for  all 
there  feel  hatred  against  the  Lord.  His 
advent  into  the  world  for  this  purpose  is 
meant  by,  "  that  day  is  to  the  Lord  Jehovih 
Zebaoth  a  day  of  vengeance,  that  He  may 
take  vengeance  of  His  enemies."  [5]  In 
Jereiniali : — 

Her  youiig  men  shall  fall  in  the  streets,  and 
all  the  men  of  war  shall  be  cut  off  in  that  day 
(xlix.  26). 

In  Joel: — 

Jehovah  hath  uttered  His  voice  before  His 
army  ;  the  day  of  Jehovah  is  great  and  very  ter- 
rible ;  who  therefore  can  endure  it  ?  (ii.  11). 

In  Zephaniah : — 

In  the  day  of  the  sacrifice  of  Jehovah  I  will 
visit  upon  the  princes,  upon  the  king's  sons,  upon 
all  who  are  clothed  with  strange  apparel.  That 
day  is  a  day  of  distress,'  a  day  of  the  trumpet  and 
of  soundmg  (i.  8,  15,  16). 


N.  14]  DOCTRINE    OF    THE    LORD  47 

In  Zechariah  : — 

Jehovah  shall  go  forth,  aiid  fight  against  the 
nations,  as  when  He  fought  in  the  day  of  battle. 
And  His  feet  shall  stand  hi  that  day  upon  the 
Mount  of  Olives,  which  is  before  the  faces  of  Jeru- 
salem. Then  shall  ye  flee  into  the  valley  of  My 
mountains.  In  that  day  there  shall  not  be  light 
and  brightness.  And  Jehovah  shall  be  king  over 
all  the  earth  ;  in  that  day  there  shall  be  one  Je- 
hovah, and  His  name  one  (xiv.  3-6,  9). 

These  passages  also  treat  of  the  Lord's  com- 
bats. "  That  day"  means  His  advent.  The 
Mount  of  Olives  that  was  before  the  faces 
of  Jerusalem,  was  where  the  Lord  was 
wont  to  tarry.  (See  Mark  xiii.  3 ;  xiv.  26 ; 
Luhe  xxi.  37 ;  xxii.  39 ;  John  viii.  1 ;  and 
elsewhere.)     [6]  In  David: — 

The  cords  of  death  compassed  me  about,  the 
cords  of  hell  encompassed  me,  the  snares  of  death 
forestalled  me  ;  therefore  He  sent  out  His  arrows, 
and  many  lightnings,  and  discomfited  them.  I  will 
pursue  Muie  enemies,  and  catch  them,  neither  will 
I  turn  until  I  have  consumed  them.  I  will  smite 
them  that  they  shall  not  be  able  to.  rise.  Thou 
hast  girded  me  with  strength  imto  the  war,  and 


48  DOCTRINE    OF    THE    LORD         [n.  H 

Thou  Shalt  put  mine  enemies  to'  flight ;  I  will  beat 
them  small  as  dust  before  the  faces  of  the  wind, 
as  the  mire  of  the  streets  I  will  enfeeble  them  (Ps. 
xviii.  5,  14,  37-40,  42). 

The  "  cords"  and  "  snares  of  death"  that 
encompassed  and  forestalled,  signify  temp- 
tations, which,  being  from  hell,  are  called 
also  "the  cords  of  hell."  These  and  all 
other  things  in  this  whole  Psalm  treat  of 
the  Lord's  combats  and  victories :  and  there- 
fore  it  is  added,  "  Thou  wilt  make  me  the 
head  of  the  nations ;  a  people  that  have  not 
known  shall  serve  me"  (verse  43).  [T]  In 
David,  again: — 

Gird  Thy  sword  upon  Thy  thigh,  O  Mighty  one  : 
Thine  arrows  are  sharp,  the  people  shall  fall 
under  Thee,  from  the  heart  of  the  king's  enemies. 
Thy  throne  is  for  ever  and  to  eternity  :  Thou  hast 
loved  righteousness,  wherefore  God  hath  anointed 
Thee  (Ps.  xlv.  3,  5-7). 

These  words  also  treat  of  combat  with  the 
hells,  and  of  their  subjugation ;  for  this 
whole  Psalm  treats  of  the  Lord,  that  is  to 
say,  of  His  combats,  His  glorification,  and 


N.  14]         DOCTRINE    OF    THE    LORD  49 

tho  salTatioTi  of  the  faithful  by  Him.     In 
David : — 

A  fire  shall  go  before  Him,  it  shall  bum  up 
His  enemies  roiind  about ;  the  earth  shall  see  and 
shall  fear  ;  the  moimtains  shall  melt  like  wax  be- 
fore the  Lord  of  the  whole  earth.  The  heavens 
shall  declare  His  righteousness,  and  all  the  people 
shall  see  His  glory  (Ps.  xcvii.  3-0). 

Thia  Psalm  likewise  treats  of  the  Lord,  and 
of  the  like  things.     [8]  In  David: — 

Jehovah  said  imto  my  Lord,  Sit  Thou  at  My 
right  hand  until  I  make  Thine  enemies  Thy  foot- 
stool ;  rule  Thou  in  the  midst  of  Thine  enemies. 
The  Lord  at  Thy  right  hand  hath  smitten  kings  in 
the  day  of  His  anger ;  He  hath  filled  with  dead 
bodies,  He  hath  smitten  the  head  over  much  land 
(Pa.  ex.  1,  2,  5,  6). 

That  these  words  are  said  of  the  Lord,  is 
evident  from  His  own  words  in  Matt:  xxii. 
44 ;  Mark  xii.  36 ;  and  Luke  xx.  42.  To 
"  sit  at  the  right  hand,*'  signifies  omnipo- 
tence;' the  "enemies"  signify  the  helhs; 
"  kings,"  those  there  who  are  in  falsities  of 
evil.  To  " make  them  His  footstool,"  "smite 
4 


50  DOCTRINE    OF    THE    LORD  [n.   14 

them  in  the  day  of  anger,"  and  "  fill  with 
dead  bodies,"  signifies  to  destroy  their 
power ;  and  to  "  smite  the  head  over  much 
land,"  signifies  to  destroy  all. 

[9]  As  the  Lord  alone  conquered  the 
hells,  without  the  aid  of  any  angel,  He  is 
called  Hero,  and  a  Man  of  wars  (Isa. 
xlii.  13) ;  The  King  op  Glory,  Jehovah 

STRONG  AND  MIGHTY  ;  A  HeRO  OF  WAR  (Ps. 

xxiv.  8,  10) ;  The  Mighty  One  of  Jacob 
(Ps.  cxxxii.  2) ;  and  in  many  places,  Je- 
hovah Zebaoth,  that  is,  Jehovah  of  the 
Armies  of  War.  His  advent  is  also  called 
The  day  op  Jehovah  terrible,  cruel,  of  in- 
dignation, of  wrath,  of  anger,  of  vengeance, 
of  destruction,  of  war,  of  the  sounding  of 
the  trumpet,  of  tumult,  as  may  be  seen 
from  the  passages  quoted  above,  in  n.  4. 

[10]  As  the  Last  Judgment  executed  by 
the  Lord  when  He  was  in  the  world  was 
effected  by  means  of  combats  with  the  hells, 
and  by  their  subjugation,  this  coming  Judg- 
ment is  treated  of  in  many  passages.  As 
in  David : — 


N.   14]  DOCTRINE    OF    THE    LORD  51 

Jehovah  cometh  to  judge  the  earth ;  He  shall 
judge  the  world  in  righteousness,  and  the  people  in 
truth  (Ps.  xcvi.  13). 

And  so  in  many  other  passages.  These  are 
from  the  prophetical  parts  of  the  Word. 
[11]  In  its  historical  parts  like  things  are 
represented  by  the  wars  of  the  sons  of  Is- 
rael with  various  nations ;  for  everything 
that  is  A\Titten  in  the  Word,  whether  in 
prophecy  or  history,  is  written  about  the 
Lord ;  and  this  is  why  the  Word  is  Divine. 
Many  arcana  of  the  Lord's  glorification  are 
contained  in  the  rituals  of  the  Israelitish 
Church,  as  for  example  in  its  burnt-offer- 
ings and  sacrifices,  in  its  sabbaths  and 
feasts,  and  in  the  priesthood  of  Aaron  and 
the  Levites ;  as  they  are  also  in  all  those 
other  things  in  Moses  which  are  called 
laws,  judgments,  and  statutes ;  and  this  is 
what  is  meant  by  the  Lord's  words  to  His 
disciples : — 

That  He  must  needs  fulfill  all  things  which  are 
written  in  the  law  of  Moees  concerning  Him  {Luke 
xxiv.  44) ; 


52  DOCTRINE    OF    THK    LORD         [n.  14 

and  by  His  saying  to  the  Jews  that  Moses 
"wrote  of  Him"  (John  v.  46). 

[12]  From  all  this  it  is  evident  that  the 
Lord  came  into  ihiQ  world  to  subjugate  the 
hells,  and  to  glorify  His  Human ;  and  that 
the  passion  of  the  cross  Avas  the  final  com- 
bat, by  which  He  fully  conquered  the  hells, 
and  fully  glorified  His  Human.  But  more 
will  be  seen  oi;i,this  subject  in  the  following 
small  wqxk  cm  The  Moly  Scripture,  where 
are  collected  together  all  the  passages  from 
the  prophetical  Word  that  treat  of  the 
Lord's  combats  with  the  hells  and  His  vic- 
tories over  them ;  or,  what  is  the  same,  that 
treat  of  the  Last  Judgment  executed  by 
Him  when  He  was  in  the  world ;  and  also 
those  which  treat  of  His  passion,  and  of 
the  glorification  of  His  Human,  which  are 
so  numerous  that  if  quoted  they  would  fiJJ 
pages. 


N.  15]         DOCTRINE    OF    THE    LOKD  53 

IV. 

By  thk  1'as.sion  of  the  Cross  the  Lord 
DID   not   take  away  Sins,  but  bore 

THEM. 

15.  Some  persons  within  the  church  be- 
lieve that  by  the  passion  of  the  cross  the 
Loixl  took  away  sins,  and  made  satisfaction 
to  the  Father,  and  so  effected  Redemption  ; 
and  some,  that  He  transferred  to  Himself, 
bore,  and  cost  into  the  depths  of  the  sea 
(that  is,  into  hell),  the  sins  of  those  who 
have  faith  in  Him.  They  confirm  them- 
selves in  these  notions  by  the  words  of 
John  concerning  Jesus  :-^ 

Behold  the  Lamb  of  Go<l,  that  taketh  away  the 
sins  of  the  world  (John  i.  29) ; 

and  by  the  Lord's  words  in  Isaiah  : — 

He  hath  borne  our  diseases,  and  carried  our  sor- 
rows :  He  was  wounded  for  our  transgressions, 
He  was  bruised  for  our  iniquities,  the  chastisement 
of  our  peace  was  upon  Him,  and  by  His  wound 
has  health  been  given  us.     Jehovah  liatli  made  to 


54  DOCTRIXE    OF    THE    LORD  [x.   15 

fall  on  Him  the  iniquities  of  us  all.  He  was  op- 
pressed [literally,  He  hath  endured  exaction],  and 
He  was  afflicted,  yet  He  opened  not  His  mouth  ; 
He  is  led  as  a  lamb  to  the  slaughter.  He  was  cut 
off  out  of  the  land  of  the  living  for  the  trans- 
gression of  My  people,  to  whom  the  stroke  was 
due,  that  He  might  deliver  the  wicked  into  their 
sepulchre,  and  the  rich  into  their  deaths  ;  He  shall 
see  of  the  labor  of  His  soul,  and  shall  be  satisfied. 
By  His  knowledge  shall  He  justify  many  ;  in  that 
He  hath  borne  their  iniquities.  He  hath  poured 
out  His  soul  vmto  death,  and  He  was  numbered 
with  the  transgressors,  and  He  bare  the  sins  of 
many,  and  made  intercession  for  the  transgressors 
(liii.  4  to  end). 

Both  these  passages  speak  of  the  Lord's 
temptations  and  passion ;  and  by  His  taking 
away  sins  and  diseases,  and  by  the  iniqui- 
ties of  all  being  made  to  fall  on  Him,  is 
meant  the  like  as  by  His  bearing  sorrows 
and  iniquities.  [2]  Therefore  it  shall  first 
be  stated  what  is  meant  by  bearing  iniqui- 
ties, and  afterwards  what  by  taking  them 
away.  To  bear  iniquities  means  to  endure 
grievous  temptations  ;  and  also  to  suffer  the 
Jews  to  treat  Him  as  they  had  treated  the 


N.  15]         DOCTRINE    OT    THVi   LORD  55 

Word,  which  they  did  because  He  was  the 
Word.  For  the  church  as  it  then  existed 
among  the  Jews  was  utterly  devastated,  and 
it  was  devastated  by  their  having  perverted 
all  things  of  the  Word,  so  that  there  was 
not  any  truth  remaining;  and  therefore 
they  did  not  acknowledge  the  Lord.  This 
was  meant  and  signified  by  all  things  of  the 
Lord's  passion.  The  prophets  were  treated 
in  a  similar  way,  because  they  represented 
the  Lord  in  respect  to  the  Word,  and  de- 
rivatively in  respect  to  the  church,  and  the 
Lord  was  the  Prophet.  [3]  That  the  Lord 
was  the  Prophet  is  evident  from  the  follow- 
ing passages  : — 

J«8us  said,  A  prophei  is  not  without  honor,  save 
in  his  own  country,  and  in  his  own  house  (Matt. 
xiii.  57  ;  Mark  vi.  4  ;  Luke  iv.  24). , 

Jesus  said,  It  cannot  be  that  a  prophet  perish 
out  of  Jerusalem  {Luke  xiii.  33). 

They  said  of  Jesus,  This  is  that  prophet  Of 
Nazareth  {Matt.  xxi.  11  ;  John  vii.  40)« 

Fear  took  hold  on  all ;  and  they  praised  God, 
saying  that  a  great  prophet  is  risen  up  among  us 
(Luke  vii.  16).  ' 


56  DOOTRINE    OF    THE   LORD  [n.  15 

That  a  prophet  should  be  raised  up  out  of  the 
midst  of  their  brethren,  whose  words  they  shall 
obey  (Deut.  xviii.  15-19). 

That  the  prophets  underwent  similar  treat- 
ment, is  evident  from  the  things  which  fol- 
low. [4]  In  order  that  he  might  represent 
the  state  of  the  church,  the  prophet  Isaiah 
was  commanded 

To  loose  the  sackcloth  from  off  his  loins,  and 
to  put  off  the  shoe  from  his  foot,  and  to  walk 
naked  and  barefoot  three  years,  for  a  sign  and  a 
wonder  {Isa.  xx.  2,  3). 

In  order  that  he  might  represent  the  state 
of  the  church,  the  prophet  Jeremiah  was 
commanded 

To  buy  for  himself  a  girdle,  and  put  it  upon 
his  loins,  and  not  put  it  in  water,  and  to  hide  it 
in  a  hole  of  the  rock  near  the  river  Euphrates ; 
and  after  many  days  he  found  it  rotten  {Jer.  xiii. 
1-7). 

The  same  prophet  represented  the  state  of 
the  church  by 

His  not  taking  a  wife  in  that  place,  nor  enter- 
ing into  the  house  of  mourning,  neither  going  away 


N.  15]  DOCTRIKE    OF    THE    LORD  67 

to  lament,  nor  entering  into  the  bouse  of  feasting 
(Jer.  xvi.  2,  6,  8). 

[5]  111  order  that  he  might  represent  the 
state  of  the  church,  the  prophet  Ezekiel 
was  commanded 

To  cause  a  barber's  razor  to  pass  upon  his  head, 
and  upon  his  beard,  and  afterwards  to  divide  it, 
and  to  bum  the  third  part  of  it  in  the  midst  of  the 
city,  to  smite  a  third  part  with  a  sword,  and  to 
scatter  a  third  part  in  the  wind  :  and  that  he  should 
bind  a  few  hairs  in  his  skirts,  and  at  last  cast  them 
into  the  midst  of  the  fire,  and  bum  them  (Ezek. 
V.  1-4). 

In  order  that  he  might  represent  the  state 
of  the  church,  the  same  prophet  was  com- 
manded 

To  make  vessels  of  wandering,  and  to  wander 
to  another  place  in  the  eyes  of  the  sons  of  Israel, 
and  to  bring  forth  the  vessels  by  day,  and  go  forth 
in  the  evening  through  a  hole  dug  in  the  wall,  and 
cover  his  face  so  that  he  should  not  see  the  earth  ; 
and  that  so  he  should  be  for  a  wonder  to  the  house 
of  Israel,  and  should  say,  I  am  your  sign  ;  like  as 
I  have  done,  so  shall  it  be  done  unto  you  (Ezek. 
xiL  3-7,  11). 


68  DOCTRINE    OF    THE    LORD  [n.   16 

[6]  In  order  that  he  might  represent  the 
state  of  the  church,  the  prophet  Hosea  was 
comman'ded 

To  take  to  himself  a  harlot  for  a  wife  ;  and  he 
took  her,  and  she  bare  him  three  sons,  one  of 
whom  he  called  "Jezreel;"  the  second,  "That 
hath  not  obtained  mercy  ;"  and  the  third,  "  Not 
my  people"  (Hos.  i.  2-9). 

And  again  he  was  commanded 

To  go  and  love  a  woman  beloved  of  her  com- 
panion, and  an  adulteress,  whom  he  also  bought 
for  fifteen  pieces  of  silver  (Hos.  iii.  1,  2). 

[7]  In  order  that  he  might  represent  the 
state  of  the  church,  the  prophet  Ezekiel  was 
commanded 

To  take  a  tile,  and  engrave  upon  it  Jerusalem, 
and  to  lay  siege  to  it,  and  build  a  rampart  and  a 
mount  against  it,  and  to  put  an  iron  pan  between 
himself  and  the  city,  and  to  lie  on  his  left  side 
three  hundred  and  ninety  days,  and  afterwards, 
on  his  right  side,  forty  days.  Also  to  take  wheat, 
barley,  lentils,  millet,  and  spelt,  and  make  bread 
thereof,  which  he  should  then  eat  by  measure. 
knd  also  that  he  should  make  for  himself  a  barley 
take   with   the   dung  of  man ;  and  because  he 


N.  15]         DOCTRINE    OF    THE    LORD  59 

prayed  that  it  might  not  be  so,  he  was  commaiided 
to  make  it  with  cow's  dung  (Ezek.  iv.  1-15). 

The  prophets  represented  other  things  be- 
sides ;  as,  for  instance,  Zedekiah,  by 

The  horns  of  iron  that  he  made  for  himself  (1 
Kings  xxii.  11). 

And  another  prophet,  by  being 

Smitten  and  wounded,  and  by  putting  ashes 
upon  his  eyes  (1  Kings  xx.  35-38). 

[8]  In  general,  the  prophets  represented  the 
Word  in  its  ultimate  sense,  which  is  the 
sense  of  the  letter,  by  a  garment  df  hair 
(Zech.  xiii.  4)  ;  and  therefore  Elijah 

Was  clad  in  such  a  coat,  and  was  girt  about  his 
loins  with  a  leathern  girdle  (2  Kings  i.  8) ; 

and  in  like  manner  John  the  Baptist, 

Who  had  his  raiment  of  camel's  hair,  and  a 
leathern  girdle  about  his  loin.s,  and  ate  locust  and 
wild  honey  (Matt.  iii.  4). 

From  these  things  it  is  evident  that  the 
prophets  represented  the  state  of  the  church, 
and  also  the  Word ;  for  he  who  represents 


60  DOCTRINE    OF    THE    LORD  [n.  16 

the  one  represents  the  other,  because  the 
church  is  from  the  Word,  and  is  according 
to  the  reception  of  it  in  life  and  faith. 
Therefore  prophets,  wherever  mentioned  in 
both  Testaments,  signify  the  doctrine  of  the 
church  from  the  Word ;  and  by  the  Lord,  as 
the  Grand  Prophet,  is  signified  the  church 
itself,  and  the  Word  itself. 

16.  The  state  of  the  church  fi'oni  the 
Word  thus  represented  in  the  Prophets,  is 
what  is  meant  by  bearing  the  iniquities  and 
sins  of  the  people.  That  such  is  the  case 
is  evident  from  the  things  said  of  Isaiah 
the  prophet : — 

That  he  went  naked  and  barefoot  three  years, 
for  a  sign  and  a  wonder  {Isa.  xx.  3). 

Of  the  prophet  Ezekiel : — 

That  he  brought- forth  vessels  of  wandermg,  and 
covered  his  face  so  that  he  should  not  see  the 
earth,  and  that  so  he  was  for  a  portent  to  the 
house  of  Israel,  and  also  said,  I  am  your  portent 
{Ezek.  xii.  6,  11). 

[2]  That  this  was  for  them  to  bear  iniqui- 
ties, is  plainly  evident  in  Ezekiel,  where 


N.   16]  DOCTPTXE    OF    THE    LORD  61 

that  prophet  is  commanded  to  lie  three 
hundred  and  ninety,  and  forty,  days,  upon 
his  left  side  and  upon  his  right,  against  Je- 
rusalem, and  to  eat  a  barley  cake  made  with 
cow's  dung :  As  we  read  : — 

Lie  thou  upon  thy  left  side,  and  lay  the  iniquity 
of  the  house  of  Israel  upon  it,  according  to  the 
number  of  the  days  that  thou  shalt  lie  upon  it, 
thou  shalt  bear  their  iniquity.  For  I  have  laid 
upon  thee  the  years  of  their  iniquity,  according  to 
the  number  of  the  days,  three  himdred  and  ninety 
days,  that  thou  bear  the  iniquity  of  the  house  of 
Israel.  And  when  thou  hast  accomplished  them, 
thou  shalt  lie  upon  thy  right  side,  so  that  thou'bear 
the  iniquity  of  the  house  of  Judah  forty  days 
{Ezek.  iv.  4-6). 

[3]  That  by  his  having  thus  borne  the  in- 
iquities of  the  house  of  Israel  and  of  the 
house  of  Judah,  the  prophet  did  not  take 
them  away,  and  thus  expiate  them,  but  only 
represented  and  showed  them,  is  evident 
from  what  there  follows  : — 

Thus  saith  Jehovah,  The  sons  of  Israel  shall  eat 
their  unclean  bread  among  the  nations  whither  I 
will  drive  them.     Behold,  I  will  break  the  staff  of 


62  DQCTBI^E    OF    THE    LORD         [n.  16 

bread  in  Jerusalem,  that  they  may  lack  bread  and 
water,  and  be  desolate  a  man  and  his  brother,  and 
consume  away  for  their  iniquity  (verses  13,  10, 17). 

[4]  So  when  the  same  prophet  showed  him- 
self, and  said, 

Behold,  I  am  your  portent,  it  is  added,  as  I  have 
done,  so  shall  it  be  done  unto  them  {Ezek.  xii.  6, 
11). 

The  meaning  is  therefore  the  same  where 
it  is  said  of  the  Lord  : — 

He  hath  borne  our  diseases,  and  carried  our 
sorrows  :  Jehovah  hath  made  to  light  on  Him  the 
iniquities  of  us  all ;  by  His  knowledge  hath  He  jus- 
tified many,  in  that  He  hath  borne  their  iniquities 
(Isa.  liii.  4,  6,  11)  ; 

where,  in  this  whole  chapter,  the  Lord's  pas- 
sion is  treated  of. 

[5]  That  the  Lord  Himself,  as  the  Grand 
Prophet,  represented  the  state  of  the  church 
in  respect  to  the  Word,  is  evident  from  all 
things  of  His  passion ;  as  that  He  was  be- 
trayed by  tTudas ;  that  He  was  taken  and 
condemned  by  the  chief  priests  and  elders ; 


N.  16j  DOCTRINE    OF    THE    LORD  63 

that  they  buffeted  Him ;  that  they  smote 
Him  on  the  head  with  a  reed ;  that  they 
put  on  Him  a  crown  of  thorns ;  that  they 
divided  His  garments,  and  cast  lots  for  His 
under-vesture ;  that  they  crucified  Him ; 
that  they  gave  Him  \'inegar  to  drink ;  that 
they  pierced  His  side ;  that  He  was  buried ; 
and  that  He  rose  again  the  third  day.  [6] 
That  He  was  betrayed  by  Judas,  signified 
that  He  was  betrayed  by  the  Jewish  nation, 
among  whom  at  that  time  was  the  Word, 
for  Judas  represented  that  nation.  That 
He  was  taken  and  condemned  by  the  chief 
priests  and  elders,  signified  that  He  was  so 
treated  by  the  whole  Jewish  Church.  That 
they  scourged  Him,  spat  in  His  face,  buf- 
feted Him,  and  smote  Him  on  the  head  with 
a  reed,  signified  that  they  had  done  the  like 
to  the  Word  in  respect  to  its  Divine  truths, 
all  of  which  treat  of  the  Lord.  That  they 
put  on  Him  a  crown  of  thorns,  signified 
that  they  had  falsified  and  adulterated 
those  truths.  That  they  divided  His  gar- 
ments, and  cast  lots  for  His  under-vesture, 


64  DOCTRINE    OF    THE    LORD         [n.  16 

signified  that  they  had  dispersed  all  the 
truths  of  tlie  Word,  but  not  its  spiritual 
sense,  which  His  under-vesture  signified. 
That  they  crucified  Him,  signified  that  they 
had  destroyed  and  profaned  the  whole 
Word.  That  they  offered  Him  vinegar  to 
drink,  signified  that  everything  had  become 
falsified  and  false ;  and  therefore  He  did 
not  drink  it,  and  then  said.  It  is  finished. 
That  they  pierced  His  side,  signified  that 
they  had  completely  extinguished  all  the 
truth  of  the  Word,  and  all  its  good.  That 
He  was  buried,  signified  the  rejection  of  the 
residue  of  the  maternal  human.  That  He 
rose  again  the  third  day,  signified  His  glo- 
rification. [7]  Similar  things  are  signified 
by  these  things  as  foretold  in  the  Prophets 
and  in  David.  And  it  was  for  the  same  rea- 
son that,  arfter  He  had  been  scourged  and 
brought  put  wearing  the  crown  of  thorns 
and  the  purple  robe  put  on  Him  by  the 
soldiers.  He  said.  Behold  the  Man !  (John 
xix.  1, 5).  This  He  said  because  by  "  man 
(/lominemy  is  signified  the  church ;  for  by 


N.  16]  DOCTRIXE    OF    THE    LORD  66 

«  Son  of  man"  is  signified  the  truth  of  the 
church,  thus  the  Word.  Tt  is  evident  then 
from  these  things,  that  to  bear  iniquities 
means  to  represent  and  effigy  in  one's  self 
sins  against  the  Divine  truths  of  the  Word. 
That  the  Lord  endured  and  suffered  such 
things  as  the  Son  of  man,  and  not  as  the 
Son  of  Cxod,  will  he  seen  in  what  follows ; 
for  "■  the  Son  of  man"  signifies  the  Lord  in 
respect  to  the  Word. 

17.  Something  shall  now  l)e  said  of  what 
is  meant  by  taking  away  sins.  To  take 
away  sins  means  the  same  as  to  redeem 
man,  and  to  save  him ;  for  the  Lord  came 
into  the  world  to  render  salvation  possible 
to  man.  Without  His  advent  no  mortal 
could  have  been  reformed  and  regenerated, 
and  so  saved.  But  this  became  possible 
after  the  Lord  had  deprived  the  devil  (that 
is,  hell)  of  all  his  power ;  and  had  glorified 
His  Human,  that  is,  had  united  it  to  the 
Divine  of  His  Father.  If  these  things  had 
not  been  done,  no  man  would  liave  been 
capable  of  permanently  receiving  any  Di- 
5 


66  DOCTRINE    OF    THE    LORD  [n.   17 

vine  truth,  still  less  any  Divine  good ;  for 
the  devil,  whose  power  was  previously  the 
stronger,  would  have  plucked  it  out  of  his 
heart.  [2]  From  what  has  been  said  it  is 
evident  that  the  Lord  did  not  take  away 
sins  by  the  passion  of  the  cross ;  but  that 
He  takes  them,  away,  that  is,  removes  them, 
in  those  who  believe  in  Him  by  living  ac- 
cording to  His  commandments  ;  as  He  also 
teaches  in  Matthew : — 

Think  not  that  I  am  come  to  loosen  the  law  and 
the  prophets.  Whosoever  shall  loosen  the  least 
of  these  commandments,  and  shall  teach  men  so, 
shall  be  called  the  least  in  the  kingdom  of  the 
heavens  ;  but  whosoever  shall  do  and  teach  them 
shall  be  called  great  in  the  kingdom  of  the  heavens 
(v.  17,  19). 

[3]  Who  cannot  see  from  reason  alone,  pro- 
vided he  is  in  some  enlightenment,  that 
sins  cannot  be  tai:en  away  from  a  man  ex- 
cept by  actual  repentance,  which  consists  in 
his  seeing  his  sins,  imploring  the  Lord's 
help,  and  desisting  from  them  ?  To  see, 
believe,  and  teach   otherwise,  is  not  from 


N.   17]         DOCTRINE    OF    THE   XOKD  67 

the  Word,  nor  from  sound  reason,  bnt  from 
cupidity  and  a  depraved  will,  which  are 
proper  to  man,  and  from  this  comes  the 
debasement  of  his  intelligence. 


V. 


The  Imputation  of  th^  Lord's  Merit 
is  nothing  but  the  remission  of 
Sins  after  Repentance. 

18.  It  is  believed  in  the  church  that  the 
Lord  was  sent  by  the  Pather  to  make  an 
atonement  for  the  human  race,  and  that  this 
was  effected  by  His  fulfilling  the  law,  and 
by  the  passion  of  the  cross ;  and  that  in  this 
way  He  took  away  condemnation,  and  made 
satisfaction ;  and  that  without  this  expiar 
tion,  satisfaction,  and  propitiation,  the  hu- 
man race  would  have  j^rished  in  eternal 
death,  and  this  on  account  of  justice  which 
by  some  is  called  vengeful  justice.  It  is 
true  that  without  the  Lord's  advent  all  in 


68  DOCTRINE    OF    THE    LORD         [n.  18 

the  world  would  have  perished ;  but  how 
it  is  to  he  understood  that  the  Lord  fulfilled 
all  things  of  the  law,  and  why  He  suffered 
the  cross,  may  be  seen  above,  in  chapters  II. 
and  III.,  which  show  that  it  was  not  on  ac- 
count of  any  vengeful  justice,  because  this 
is  not  a  Divine  attribute.  Divine  attributes 
are  justice,  love,  mercy,  and  good ;  and  God 
is  justice  itself,  love  itself,  mercy  itself,  and 
good  itself;  and  where  these  are,  there  is 
not  anything  of  vengeance,  and  therefore 
no  vengeful  justice.  [2]  As  the  fulfilling 
of  the  law,  and  the  passion  of  the  cross, 
have  hitherto  been  understood  by  many  to 
mean  that  by  these  two  things  the  Lord 
made  satisfaction  for  mankind,  and  took 
away  the  condemnation  that  had  been  fore- 
seen or  appointed,  there  has  followed  from 
the  connection,  and  also  from  the  principle 
that  man  is  saved  by  mere  faith  that  it  is 
so,  the  dogma  of  the  imputation  of  the 
Lord's  merit  by  our  receiving,  as  for  satis- 
faction, these  two  things  that  telong  to  His 
merit.     But  this  dogma  is  refuted  by  what 


N.  18]         DOCTRINE    OF    THE    LORD  09 

has  been  said  about  the  fulfilling  of  the  law 
by  the  Lord,  and  about  His  passion  of  the 
cross.  At  the  same  time  we  can  see  that 
the  imputation  of  merit  is  a  phrase  desti- 
tute of  meaning,  unless  there  is  meant  by 
it  the  remission  of  sins  after  repentance. 
For  nothing  of  the  Lord  can  be  imputed  to 
man ;  but  salvation  can  be  awarded  him  by 
the  Lord  after  he  has  performed  repentance, 
that  is,  after  he  has  seen  and  acknowledged 
his  sins,  and  has  then  desisted  from  them, 
and  this  from  the  Lord.  Then  is  salvation 
awarded  him :  not  that  he  is  saved  by  his 
own  merit  or  righteousness,  but  by  the  Lord, 
who  alone  has  fought  and  conquered  the 
hells,  and  who  alone  still  fights  for  man,  and 
conquers  the  hells  for  him.  [3]  These 
things  are  the  Lord's  merit  and  righteous- 
ness, and  they  never  can  be  imputed  to  man ; 
for  if  they  were,  the  Lord's  merit  and  right- 
eousness would  be  imputed  to  man  as  if 
they  were  his ;  and  this  is  never  done,  nor 
can  be  done.  If  imputation  were  possible, 
an  impenitent  and  wicked  man  could  im- 


70  DOCTRINE    OF    THE    LORD  [n.   18 

pute  the  Lord's  merit  to  himself,  and  so 
think  himsell  justified,  and  yet  this  would 
be  to  defile  what  is  holy  with  things  pro- 
fane, and  to  profane  the  Lord's  name ;  for 
it  would  be  to  keep  the  thought  fixed  on 
the  Lord,  and  the  will  in  hell,  and  yet  the 
will  is  the  whole  man.  There  is  a  faith 
of  God,  and  a  faith  of  man ;  those  have  the 
faith  of  God  who  perform  repentance  ;  and 
those  the  faith  of  man  who  do  not  perform 
repentance,  and  yet  think  of  imputation; 
and  the  faith  of  God  is  a  living  faith,  and  the 
faith  of  man  is  a  dead  faith.  [4]  That  the 
Lord  Himself,  and  His  disciples,  preached 
repentance  and  the  remission  of  sins,  is  evi- 
dent from  the  following  passages  : — 

Jesus  began  to  preach,  and  to  say.  Repent,  for 
the  kingdom  of  the  heavens  is  at  hand  (Matt.  iv.  17). 

John  said,  Bring  forth  fruits  worthy  of  repent- 
ance ;  and  now  Ls  the  axe  laid  to  the  root  of  the 
trees ;  every  tree  that  bringeth  not  forth  good 
fruit  is  hewn  down,  and  cast  into  the  fire  (Luke 
iii.  8,  9). 

Jesus  said,  Except  ye  '■epent,  ye  shall  all  perish 
(Luke  xiii.  3,  5). 


N.   18]         DOCTRINE    OF    THE    LORD  71 

Jesus,  preaching  the  Gospel  of  the  kingdom  of 
■  God,  said,  Tlie  time  is  fulfilled,  and  the  kingdom 
of  God  is  at  hand  ;  repent  ye,  and  believe  the 
Gospt'l  (Mark  i.  14,  15). 

Jesus  sent  out  the  disciples,  who  went  forth  and 
preached  that  men  should  repent  {Mark  vi.  12). 

Jesus  said  to  the  apostles  that  they,  must  preach 
in  His  name  repentance  and  the  remission  of  sins 
among  all  nations,  beginning  at  Jerusalem.  [Luke 
xxiv.  47). 

John  preached  the  baptism  of  repentance  for 
the  remission  of  sins  (Luke  iii.  3 ;  Mark  i.  4). 

By  "  baptism"  is  meant  spiritual  washing, 
which  is  a  washing  from  sins,  and  is  'called 
regeneration.  [5]  Kepentance  and  the  re- 
mission of  sins  ai'e  thus  described  by  the 
Lord  in  John: — 

He  came  imto  Hie  own,  but  His  own  received 
Him  not ;  but  to  as  many  as  received  Him  to  them 
gave  He  power  to  become  the  sons  of  God,  even  to 
them  that  believe  in  His  name  ;  who  were  bom, 
not  of  bloods,  nor  of  the  will  of  the  flesh,  nor  of 
the  will  of  man,  but  of  God  (i.  11-13). 

By  "  His  own,"  are  meant  those  who  were 
then  ^>f  the  church,  where  was  the  Word : 


72  DOCTRINE    OF    THE   LORD  [n.  18 

by  "  the  sons  of  God,"  and  "  those  who  be- 
lieve in  His  name,"  are  meant  those  who 
believe  in  the  Lord,  and  who  believe  the 
Word;  by  "bloods,"  are  meant  falsifica- 
tions of  the  Word,  and  confirmations  of 
falsity  thereby ;  "  the  will  of  the  flesh,"  is 
man's  Own  pertaining  to  the  will,  which  in 
itself  is  evil;  "the  will  of  man,"  is  man's 
Own  pertaining  to  the  understanding,  which 
in  itself  is  falsity ;  those  "  born  of  God," 
are  those  who  have  been  regenerated  by  the 
Lord.  Erom  these  things  it  is  evident  that 
those  are  saved  who  are  in  the  good  of  love 
and  in  the  truths  of  faith  from  the  Lord, 
and  not  those  who  are  in  what  is  their  own 


N.  19]         DOCTRINE    OF    THE    LORD  73 

VI. 

The.  Lord  in  respect  to  the  Divine 
Human  is  called  the  Son  of  Gtod  ; 
and  in  respect  to  the  word,  the 
Son   of  Man. 

/,.■  r.l 

19.  In  the  church,  the  Son  of  God  is 
supposed  to  be  the  second  Person  of  the 
Godhead,  distinct  from  the  Person  of  the 
•  Father,  whence  conies  the  belief  about  the 
Son  of  God  born  from  eternity.  As  this 
belief  has  been  universally  received,  and 
as  it  relates  to  God,  no  one  has  had  any 
opportunity  or  permission  to  think  about 
it  from  any  understanding;  not  eyen  as 
to  what  it  is  to  be  born  from  eternity;  for 
any  one  who  thinks  about  it  from  the  under- 
standing must  needs  say  to  himself,  This 
transcends  my  understanding;  but  still  I 
say  it  because  others  say  it,  and  I  believe 
it  because  others  believe  it.  Be  it  known, 
then,  that  there  is  no  Son  from  eternity ; 
but  that  the  Lord  is  from  eternit}-.    When 


74  DOCTRINE    OF    THE    LORD         [n.  19 

it  is  knoAvn  what  the  Lord  is,  and  what  the 
Son,  it  will  be  possible,  and  not  before,  to 
think  with  understanding  of  the  Triune 
God. 

[2]  That  the  Lord's  Human,  conceived  of 
Jehovah  the  Father,  and  born  of  the  virgin 
Mary,  is  the  Son  of  God,  is  plainly  evident 
from  the  following  passages.     In  Luke : — 

The  angel  Gabriel  was  sent  from  God  unto  a 
city  of  Galilee  named  Nazareth,  to  a  virgin  be- 
trothed to  a  man  whose  name  was  Joseph,  of  the 
house  of  David  ;  and  the  virgin's  name  was  Mary. 
And  the  angel  entered  in  to  her,  and  said,  Hail, 
thou  that  art  highly  favored,  the  Lord  is  with  thee, 
blessed  art  thou  among  women.  And  when  she 
saw,  she  was  troubled  at  his  word,  and  cast  in 
her  mind  what  manner  of  salutation  this  might 
be.  And  the  angel  said  imto  her,  Fear  not,  Mary  ; 
for  thou  hast  found  grace  with  God.  And  behold, 
thou  shalt  conceive  and  bear  a  Son,  and  shalt  call 
His  name  Jesus.  He  shall  be  great,  and  shall  be 
called  THE  Son  of  the  Most  High.  But  Mary 
said  imto  the  angel,  How  shall  this  be,  seeing  I 
know  not  a  man  ?  And  the  angel  answered  and 
said  luito  her.  The  Holy  Spirit  shall  come  upon 
thee,  and  the  power  of  the  Most  High  shall  over- 
shadow thee,  wherefore   also  that  holy   thing 


N.  19]         UOCTRINE    OF    THE   LORD  76 

which  shall  be  bom  of  thee  shall  be  called  the 
Son  of  God  (i.  26-35). 

It  is  here  said,  "  thou  shalt  conceive  and 
bear  a  Son ;  He  shall  be  great,  and  shall 
be  called  The  Sox  of  the  Most  High  ;" 
and  further,  "  that  holy  thing  which  shall 
be  born  of  thee  shall  be  called  the  Son 
OF  God  ;"  from  which  it  is  evident  that  the 
Human  conceived  of  God,  and  born  of  the 
virgin  Mary,  is  what  is  called  "  the  Son  of 
Ood."     [3]  In  Isaiah  :— 

The  Lord  Himself  shall  give  you  a  sigi^ ;  Be- 
hold, a  virgin  shall  conceive  and  bear  a  Son,  and 
shall  call  His  name  God-with-us  ,(vii.  14). 

That  the  Son  born  of  the  virgin,  and  con- 
ceived of  God,  is  He  who  is  called  "  God- 
with-us,"  thus  is  He  who  is  tlie  Son  of  God, 
is  evident.  That  this  is  the  case  is  confirmed 
also  by  MaU.  i.  22,  23.     [4]  In  Isaiah  :— 

Unto  us  a  Child  is  bom,  unto  us  a  Son  is  given  ; 
and  the  government  shall  be  upon  His  shoulder ; 
and  His  name  shall  be  called  Wonderful,  Coun- 
selor, Ood,  Hero,  Fatheb  of  eternity,  Prince  of 
peace  (ix.  6). 


76  DOCTRINE    OF    THE    LORD  [x.  19 

The  burden  is  the  same  here  ;  for  it  is  said, 
"  Unto  us  a  Child  is  born,  unto  us  a  Son 
is  given,"  who  is  not  a  Son  from  eternity, 
but  a  Son  born  in  the  world,  as  is  also  evi- 
dent from  the  words  of  the  prophet  in  the 
next  verse,  which  are  similar  to  those  of 
the  angel  Gabriel  to  Mary  in  Luke  i.  32,  33. 
[5]   In  David  : — 

I  will  make  an  announcement  concerning  a  stat- 
ute, Jehovah  hath  said,  Thou  art  My  Son  ;  thic 
day  have  I  begotten  Thee.  Kiss  the  Son,  lest  He 
be  angry,  and  ye  perish  in  the  way  {Ps.  ii.  7,  12). 

Neither  here  is  there  meant  a  Son  from 
eternity,  but  a  Son  born  in  the  world ;  for 
it  is  a  prophecy  concerning  the  Lord  who 
was  to  come  ;  ^  and  therefore  it  is  called  "  a 
statute  concerning  which  Jehovah  has  made 
an  announcement"  to  David.  "  This  day," 
is  not  from  eternity,  but  is  in  time.  [C] 
In  David : — 

I  will  set  His  hand  in  the  sea.  He  shall  call 
Me,  Thou  art  My  Father.  I  will  make  Him  My 
First-bom  (Ps.  Ixxxix.  25-27). 


N.   19]  DOCTRINE    OF    THE    LORD  77 

This  whole  Psalm  treats  of  the  Lord  who 
was  to  come,  and  therefore  He  is  meant 
by  Him  who  "  shall  call  Jehovah  His  Fa- 
ther," and  who  shall  be  the  "  First-born," 
thus  who  is  the  Son  of  God.  [7]  And  so 
in  other  places,  where  He  is  called 

A  rod  out  of  the  stem  of  Jesse  (Isa.  xi.  1) ; 

An  Offshoot  of  David  {Jer.  xxiii.  5) ; 

The  seed  of  the  woman  (Gen.  iii.  15) ; 

The  Only-begotten  {John  i.  18) ; 

A  Priest  to  eteniity,  and  the  Lord  (P«.  ex.  4,  5). 

[8]  In  the  Jewish  Church  there  was  un- 
derstood by  the  Son  of  God  the  Messiah 
whom  they  had  expected,  and  of  whom 
they  knew  that  He  was  to  be  born  at  Beth, 
lehem.  That  by  the  Son  of  God  they  un- 
derstood the  Messiah,  is  evident  from  the 
following  passages.     In  Jo/m : — 

Peter  said,  We  believe  and  know  that  Thou  art 
The  Christ,  thb  Son  of  t|ie  living  God  (vi.  69). 

lu  the  same  Evangelist : — 

Thou  art  The  Christ  thb  Son  of  Gou,  who 
should  come  into  the  world  (xi.  27). 


78  DOCTRINE    OF    THE    LORD  [n,   19 

In  Matthew : — 

The  chief  priest  asked  Jesiis  whether  He  was 
The  Christ  the  Son  of  God.  Jesus  said,  I  am 
(xxvi.  63,  64  ;  Mark  xiv.  62). 

In  John : — 

These  things  are  written,  that  ye  might  be- 
lieve that  Jesus  is  The  Christ  the  Son  of  God 
(XX.  31 ;  also  Mark  1.  1). 

"  Christ"  is  a  Greek  wcrd,  and  means  "  the 
Anointed,"  as  also  does  "  Messiah"  in  the 
Hebrew  language ;  and  therefore  John 
says : — 

We  have  found  the  Messiah,  which  is,  being  in- 
terpreted, The  Christ  (John  i.  41). 

And  in  another  place  : — - 

The  woman  said,  I  know  that  Messias  cometh, 
who  is  called  Christ  (iv.  25). 

[9]  It  has  been  shown  in  the  first  chapter 
that  the  Law  and  the  Prophets,  that  is,  the 
whole  Word  of  the  Old  Testament,  is  con- 
cerning the  Lord,  and  therefore  by  the  Son 
of  God  who  was  to  come,  nothing  else  can 


N    19]         DOCTRINE    OF    THE    LORD  79 

be  meant  than  the  Human  which  the  Lord 
assumed  in  the  world.  From  this  it  follows 
that  the  Human  was  what  was  meant,  when 
Jesus,  at  His  baptism,  was  called  by  Jeho- 
vah, in  a  voice  from  heaven,  His  Son : — 

This  is  My  beloved  Son,  in  whom  I  am  well 
pleased  (Matt.  iii.  17  ;  Mark  i.  11 ;  Luke  iii.  22). 

For  it  was  His  Human  that  was  baptized. 
And  when  He  was  transfigured : — 

This  is  My  beloved  Son,  in  whom  I  am  well 
pleased,  hear  ye  Him  (Matt.  xvii.  5 ;  Mark  ix.  7 ; 
Luke  ix.  35). 

And  in  other  places  also,  as  Matt.  viii.  29 ; 
xiv.  33;  Mark  iii.  11;  xv.  39;  John  i.  34. 
49 ;  iii.  18 ;  v.  26 ;  x.  36 ;  xi.  4. 

20.  As  by  « the  Son  of  God"  is  meant 
the  Lord  as  to  the  Human  which  He  as- 
sumed in  the  world,  which  is  the  Divine 
Human,  it  is  evident  what  is  meant  by  the 
Lord's  "so  frequently  saying  that  He  was 
sent  by  the  Father  into  the  world,  and  that 
He  came  forth  from  the  Father.  By  His 
being  sent  by  the  Father  into  the  world, 


80  DOCTRINE    OF    THE    LORD        [n.  20 

is  meant  that  He  was  conceived  from  Je- 
hovah the  Father.  That  nothing  else  is 
meant  by  being  sent,  and  sent  by  the  Fa- 
ther, is  evident  from  all  the  passages  where 
it  is  said  that  He  did  the  will  of  the  Father 
and  His  works,  which  were  that  He  con- 
quered the  hells,  glorified  His  Human, 
taught  the  Word,  and  set  up*  a  new  church, 
which  could  not  have  been  done  except  by 
means  of  a  Human  conceived  from  Jehovah 
and  born  of  a  virgin,  that  is,  unless  God  had 
been  made  Man.  Examine  the  passages 
where  "  sent"  occurs,  and  you  vnll  see.  As, 
for  instance,  Matt.  x.  40 ;  xv.  24 ;  Mark 
ix.  37;  Luke  iv.  43;  ix.  48;  x.  16;  John 
iii.  17, 34 ;  iv.  34 ;  v.  23,  24,  36-38 ;  vi.  29, 
39,  40,  44,  57 ;  vii.  16,  18,  28,  29 ;  viii.  16, 
18,  29,  42 ;  ix.  4 ;  xi.  42 ;  xii.  44,  45,  49 ; 
xiii.  20 ;  xiv.  24 ;  xv.  21 ;  xvi.  6 ;  xvii.  3,  8, 
21,  23,  25 ;  XX.  21 ;  and  also  the  passages 
where  the  Lord  calls  Jehovah  "  Father." 


•  Latin  instaurare,  to  set  up,  not  originally,  but  in  res- 
toration and  repair.  See  Translator's  Prefatory  Notes, 
p.  V.  [Tr.] 


N.  21]         DOCTRINE    OF    THE    LORD  81 

21.  At  the  present  day  many  think  of 
the  Lord  no  otherwise  than  as  of  a  com- 
mon man  like  themselves,  because  they 
think  solely  of  His  Human,  and  not  at  the 
same  time  of  His  Divine,  when  yet  His 
Divine  and  His  Human  cannot  be  sepa- 
rated. For  the  Lord  is  God  and  Man,  and 
God  and  Man  in  the  Lord  are  not  two,  but 
one  Person,  yes,  altogether  one,  just  as  soul 
and  body  are  one  man,  according  to  the 
doQtrine  received  in  the  whole  Christian 
world  which  was  formulated  by  Councils, 
and  is  called  the  doctrine  of  the  Athana- 
sian  Creed.  Therefore,  lest  any  one  should 
in  future  separate  in  his  thought  the  Divine 
and  the  Human  in  the  Lord,  I  pray  him  to 
read  the  passages  from  Luke  quoted  above, 
and  also  the  following  in  Matthew : — 

The  birth  of  Jesus  Christ  was  on  this  wise. 
When  His  mother  Mary  had  been  betrothed  to 
Joseph,  before  they  came  together,  she  was  fovmd 
with  child  of  the  Holy  Spirit.  /Vnd  Joseph  her 
betrotheti,  being  a  jnst  man,  and  not  willing  to 
make  her  a  public  example,  was  minded  to  put 
her  away  privily.  But  while  he  thought  on  these 
6 


82  DOCTRINE    OF    THE    LORD         [n.  21 

things,  behold,  an  angel  of  the  Lord  appeared  unto 
him  in  a  dream,  saying,  Joseph,  thou  son  of  David, 
fear  not  to  take  unto  thee  Mary  thy  betrothed, 
for  that  which  is  begotten  (natus)  m  her  is  of  the 
Holy  Spirit.  And  she  shall  bring  forth  a  son,  and 
thou  shalt  call  His  name  Jesus  ;  for  He  shall  save 
His  people  from  their  sins.  And  Joseph,  behig 
awaked  from  sleep,  did  as  the  angel  of  the  Lord 
commanded  him,  and  took  imto  him  his  betrothed, 
but  knevs^  her  not  till  she  had  brought  forth  her 
first-bom  son ;  and  he  called  His  name  Jesus 
(i.  18-25). 

From  these  words,  and  from  those  written 
in  Luke  concerning  the  Lord's  nativity,  a,nd 
from  others  adduced  above,  it  is  evident 
that  the  "  Son  of  God"  is  Jesus  conceived 
of  Jehovah  the  Father,  and  born  of  the 
virgin  Mary,  of  whom  all  the  Prophets  and 
the  Law"  prophesied  until  John. 

22.  He  who  knows  what  in  the  Lord  is 
called  "  the  Son  of  God,"  and  what  in  Him 
is  called  "  the  Son  of  man,"  is  able  to  see 
many  of  the  secret  things  of  the  Word; 
for  at  one  time  the  Lord  calls  Himself 
"the  Son,"  at  another  "the  Son  of  God," 


N.  22]  DOCTRINE    OF    THE    LORD  83 

and  at  another  "  the  Son  of  man,"  every- 
where according  to  the  subject  that  is  being 
treated  of.  When  His  Divinity,  His  one- 
ness Avith  the  Father,  His  Divine  power, 
faith  in  Him,  life  from  Him,  are  being 
treated  of,  He  calls  Himself  "the  Son," 
and  "  the  Son  of  God."  As,  for  instance, 
in  John  v.  17-26,  and  elsewhere.  But 
where  His  passion.  Judgment,  His  advent, 
and,  in  general,  redemption,  salvation,  ref- 
ormation, and  regeneration,  are  treated  of, 
He-  calls  Himself  "  the  Son  of  man ;"  the 
reason  of  which  is  that  He  is  then  meant 
in  respect  to  the  Word.  In  the  Word  of 
the  Old  Testament,  the  Lord  is  designated 
by  various  names,  being  there  named  Je- 
hovah, Jah,  Lord,  God,  the  Lord  Jehovih, 
Jehovah  Zebaoth,  the  God  of  Israel,  the 
Holy  One  of  Israel,  the  Mighty  One  of 
Jacob,  Shaddai,  the  Kock,  and  also  Creator, 
Former,  Saviour,  Redeemer,  everywhere 
according  to  the  subject  that  is  being 
treated  of.  And  the  same  in  the  Word  of 
the  New  Testament,  where  He  is  named 


84  DOCTRINE    OF    THE    LOKD         [n.  22 

Jesus,  Christ,  the  Lord,  God,  the  Son  of 
God,  the  Son  of  man,  the  Prophet,  the 
Lamb,  with  other  names,  also  everywhere 
according  to  the  subject  there  treated  of. 

23.  Having  stated  on  what  grounds  the 
Lord  is  called  "  the  Son  of  God,"  we  will 
now  state  those  on  which  He  is  called 
"the  Son  of  man."  The  Lord  is  called 
"  the  Son  of  man"  where  the  subject  treated 
of  is  His  passion.  Judgment,  His  advent, 
and,  in  general,  redemption,  salvation,  vei- 
ormation,  and  regeneration.  The  reason 
is  that  "  the  Son  of  man"  is  the  Lord  iji  re- 
spect to  the  Word ;  and  as  the  Word  He  suf- 
fered, judges,  came  into  the  world,  redeems, 
saves,  reforms,  and  regenerates.  That  such 
is  the  case  is  evident  from  what  now  follows. 

24.  That  the  Lord  is  called  "  the  Son  of 
Tfian^^  when  His  2>assion  is  treated  of,  is  evi. 
dent  from  these  passages : — ■ 

Jesus  said  to  His  disciples,  Behold,  we  go  up 
to  Jerusalem,  and  the  Son  of  man  shall  be  deliv- 
ered unto  the  chief  priests  and  scribes,  and  they 
shall  condemn   Huu  to  death,  and  shall  deliver 


N.  24]         DOCTRINE    OF    THE    LORD  85 

Ilim  to  the  nations,  and  they  shall  scourge  Him, 
and  spit  on  Him,  and  shall  kill  Him  ;  but  on 
the  third  day  He  shall  rise  again  {Mark  x.  33,  34). 
(And  80  in  other  places  where  He  foretells  His 
passion,  as  in  Matt.  xx.  18,  19 ;  Mark  viii.  31 , 
iw*eix.  22.) 

Jesus  said  to  His  disciples,  Behold,  the  hour  is 
at  hand,  and  the  Son  of  man  is  betrayed  Into  the 
hand.s  of  sinners  (Matt.  xxvi.  45). 

The  angel  said  to  the  women  that  came  to  the 
sepulchre,  Remember  how  He  spake  unto  you, 
that  the  Son  of  man  must  be  delivered  into  the 
hands  of  sinful  men,  and  be  crucified,  and  the 
third  day  rise  again  {Luke  xxiv.  6,  7). 

The  reason  the  Lord  then  called  Hi-rnself 
"  the  Son  of  man,"  is  that  He  suffered  Him- 
self to  be  treated  in  the  same  way  as  they 
had  treated  the  Word,  as  has  been  shown 
above  very  fully. 

25.  That  the  Lord  is  called  "the  Son 
of  man'''  when  the  Judgment  is  treated  of, 
is  evident  from  these  passages  : — 

When  the  Son  of  man  sliall  come  in  His  glory, 
then  shall  He  sit  upon  the  throne  of  His  glory, 
and  He  shall  set  the  sheep  on  His  right  hand, 
and  the  goats  on  the  left  {MaU,  xxv.  31,  33). 


86  DOCTRINE    OF    THE    LORD  [N.  25 

When  the  Son  of  man  shall  sit  on  the  throne 
of  His  glory,  He  shall  judge  the  twelve  tribes  of 
Israel  {Matt.  xix.  28). 

The  Son  of  man  shall  come  in  the  glory  of 
His  Father,  and  shall  render  to  every  one  accord- 
ing to  his  deeds  (Matt.  xvi.  27). 

Watch  ye  at  every  season,  that  ye  may  be  ac- 
counted worthy  to  stand  before  the  Son  of  man 
(Luke  xxi.  36). 

In  such  an  hoxir  as  ye  think  not,  the  Son  of 
man  cometh  (Matt.  xxiv.  44 ;  Luke  xii.  40). 

The  Father  judgeth  no  one,  but  hath  given  all 
judgment  to  the  Son,  because  He  is  the  Son  of 
man  (John  v.  22,  27). 

The  reason  why  the  Lord  calls  Himself 
"  the  Son  of  man"  when  the  Judgment  is 
treated  of,  is  that  all  judgment  is  effected 
according  to  the  Divine  truth  which  is  in 
the  Word.  That  this  judges  every  one,  is 
said  by  the  Lord  Himself  in  John : — 

If  any  one  hear  My  words,  and  believe  not, 
I  judge  him  not,  for  I  came  not  to  judge  the 
world.  The  Word  that  I  have  spoken,  the  same 
shall  judge  him  in  the  last  day  (xii.  47,  48). 

The  Son  of  man  has  not  come  to  judge  tlie 
world,  but  that  through  Him  it  might  be  saved  ; 


N.  25]  DOCTRINE    OF    THE    LORD  87 

he  that  believeth  in  Ilim  is  not  judged ;  but  be 
that  believeth  not  is  judged  already,  because  he 
hath  not  believed  in  the  name  of  the  Only-begot- 
ten Son  of  God  (iii.  17,  18). 

(That  the  Lord  judges  no  one  to  hell,  and 
casts  no  one  into  hell,  but  that  an  evil  spirit 
casts  himself  in,  may  be  seen  in  the  work 
on  Heaven  and  Hell,  n,  645-650, 574.)  By 
"  the  name"  of  Jehovah,  of  the  Lord,  of 
the  Son  of  God,  is  meant  the  Divine  truth, 
and  therefore  also  the  Word,  which  is  from 
•HijQ,  and  about  ttim,  and  therefore  is  Him- 
self. 

26.  That  the  Lord  is  called  "  the  Son  of 
vnaiH^  when  His  advent  is  treated  of,  is  evi- 
dent from  these  passages : — 

The  disciples  said  to  Jesus,  What  shall  be  the 
sign  of  Thy  coming,  and  of  the  consummation  of 
the  age  ?  And  then  the  Lord  foretold  the  suc- 
cessive states  of  the  church  down  to  its  end  ;  and 
of  its  end  He  said,  Then  shall  appear  the  sign 
of  the  Son  of  man,  and  they  shall  see  the  Son  of 
man  coming  in  the  clouds  of  heaven  with  power 
and  glory  (Matt.  xxiv.  8,  30  ;  Mark  xiii.  20  ;  Luke 
xxi.  27), 


88  DOOTBIJfE    OF    THE    LORD  [n.  26 

"  The  consummation  of  the  age,"  means  the 
last  time  of  the  church ;  His  "  coming  in 
the  clouds  of  heaven  with  glory,"  means 
the  opening  of  the  Word,  and  the  making 
manifest  that  the  Word  has  been  written 
about  Him  alone.     In  Daniel : — 

I  saw  and  behold  one  like  the  Son  of  man  came 
with  clouds  of  the  heavens  (vii.  13). 

In  the  Revelation  : — 

Behold,  He  cometh  with  clouds,  and  every  eye 
shall  see  Him  (i.  7). 

This  also  is  said  of  the  Son  of  man,  as  is 
evident  from  verse  13. 

I  saw  and  behold  a  white  cloud,  and  upon  the 
cloud  one  sat  like  unto  the  Son  of  man  (xJv.  14). 

[2]  That  by  « the  Son  of  God"  the  Lord 
meant  one  thing  in  Himself,  and  by  "  the 
Son  of  man"  another,  is  evident  from  His 
reply  to  the  chief  priest : — 

The  high  priest  said  unto  Jesus,  I  adjure  Thee 
by  the  living  God  that  Thou  tell  us  whether  Thou 
be  the  Christ,  the  Son  of  God.  Jesus  said  unto 
him.  Thou  hast  said  :  nevertheless,  I  say  imto  you, 


N.  26]         DOCTKINE    OF    THE    LORD  89 

Hereafter  shall  ye  see  the  Son  of  man  sitting  at 
the  right  hand  of  power,  and  coming  in  the  clouds 
of  heaven  (McM.  xx^n.  6S,  64). 

Here  He  first  confessed  that  He  was  the 
Son  of  God,  and  afterwards  said  that  they 
should  see  the  Son  of  man  sitting  at  the 
right  hand  of  power,  and  coming  in  the 
clouds  of  heaven,  by  which  is  meant  that 
after  the  passion  of  the  cross  He  would 
possess  the  Divine  power  of  opening  the 
)Vord  and  setting  up  the  church  anew,* 
which  could  not  be  effected  before,  because 
He  had  not  then  conquered  hell  and. glori- 
fied His  Human.  (AVhat  is  signified  by  sit- 
ting upon  the  clouds  of  heaven,  and  coming 
in  glory,  has  been  set  forth  in  the  work  on 
HeaveJi  and  Hell,  n.  1.) 

27.  That  the  Lord  is  called  "  the  Son  of 
man"  ivhen  Redemption,  Salvation,  Refor- 
mation, and  Regeneration  are  treated  of,  is 
evident  from  these  passages : — 

The  Son  of  man  came  to  give  His  life  a  redemp- 
tion for  many  (Matt.  xx.  28 ;  Mark  x.  46). 

*  See  the  foot-note  on  p.  80 


90  DOCTRINE    OF    THE    LORD  [n.  27 

The  Son  of  man  is  come  to  save,  and  not  to  de- 
stroy (Matt,  xviii.  11 ;  Luke  ix.  56). 

The  Son  of  man  is  come  to  seek  and  save  that 
which  was  lost  {Luke  xix.  10). 

The  Son  of  man  is  come  that  the  world  throu^ 
Him  may  be  saved  {John  iii.  17). 

He  that  soweth  the  good  seed  is  the  Son  of  man 
{Matt.  xiii.  37). 

Redemption  and  salvation  are  here  treated 
of,  and  as  the  Lord  effects  these  by  means 
of  the  Word,  He  here  calls  Himself  "  the 
Son  of  man."    The  Lord  says, 

Tliat  the  Son  of  man  has  power  ( potestas)  *  to 
forgive  sins  {Mark  ii.  10 ;  Luke  v.  24)  (that  is,  to 
save).     And  also, 

That  He  is  the  Lord  of  the  Sabbath,  because  He 
is  the  Son  of  man  {Matt.  xii.  -8  ;  Mark  ii.  28  ;  Luke 
vi.  5)  {i.e.  because  He  is  the  Word,  which  He  is 
Himself  then  teaching). 

He  says,  further,  in  John : — 

Labor  not  for  the  meat  which  perisheth,  but  for 
that  meat  which  endureth  unto  everlasting  life, 
which  the  Son  of  man  shall  give  mito  you  (vi,  27). 

*  Potestas,  Greek  i^overia.,  is  tlie  authoi'ity,  command, 
aud  power  that  is  exercised  by  a  ruler.  [Tk.] 


N.  27]         DOCTKINE    OF    THE    LORD  91 

By  "  meat"  is  meant  all  truth  and  good  of 
doctrine  from  the  Word,  thus  from  the 
Lord  5  and  this  is  also  meant  there  by  the 
manna,  and  by  the  bread  which  came,  down 
from  heaven ;  and  also  by  the  following  in 
the  same  chapter  : — 

Except  ye  shall  eat  the  flesh  of  the  Son  of  man, 
and  drink  His  blood,  ye  have  no  life  in  you  (verse 
63). 

"  Flesh,"  or  "  bread,"  is  the  good  of  love 
from  the  Wqjd ;  "  blood,"  or  "  wine,"  is  the 
good  of  faith  from  the  Word,  both  from  the 
Lord. 

[3]  The  like  is  signified -by  "the  Son  of 
man"  in  other  passages  where  He  is  men- 
tioned, as  in  the  following : — 

The  foxes  have  holes,  and  the  birds  nests,  but 
the  Son  of  man  hatb  not  where  to  lay  His  head 
(Matt.  viii.  20;  Luke  ix.  o8).  ,  .,;i 

By  this  is  meant  that  the  Word  would  have 
no  place  among  the  Jews,  as  also  the  Lord 
said  in  John  viii.  37 ;  and  also  that  they  had 
it  not  abiding  in  them,  because  they  had 
not  acknowledged  Him  (John  v.  38).     In 


92  DOCTRINK    OF    THE    LORD  [x.  27 

the  Revelation  also  "  the  Son  of  man"  means 
the  Lord  in  respect  to  the  Word : — 

In  the  midst  of  the  seven  lampstands  I  saw  one 
like  unto  the  Son  of  man,  clothed  with  a  garment 
down  to  the  foot,  and  girt  about  the  paps  with  a 
golden  girdle  (i.  13,  etc.). 

Here,  in  various  ways,  the  Lord  is  repre- 
sented as  the  Word,^  and  He  is  therefore 
called  *'  the  Son  of  man."     In  David : — 

Let  Thy  hand  be  upon  the  man  of  Thy  right 
hand,  upon  the  Son  of  man  whom  Jfhou  hast  made 
strong  for  Thyself  :  so  will  not  we  go  back  from 
Thee  ;  quicken  us  (Ps.  Ixxx.  17,  18). 

"  The  man  of  Thy  right  hand,"  also  means 
the  Lord  in  respect  to  the  Word;  and  so  does 
"  the  Son  of  man."  He  is  called  "  the  man 
of  the  right  hand,"  because  the  Lord  has 
power  from  the  Divine  truth,  which  also  the 
Word  is,  and  He  had  Divine  power  when  He 
had  fulfilled  the  whole  Word :  and  therefore 
He  had  said 

That  they  should  see  the  Son  of  man  sitting  at 
the  right  hand  of  the  Father,  with  power  [Mark 
xiv.  62). 


N.  28]         DOCTRINE    OF    THK    LORD  93 

28.  That  "  the  Son  of  man"  signifies  the 
Lord  in  respect  to  the  Word,  was  the  reason 
why  the  prophets  also  ivere  called  sons  of 
man.  The  reason  why  the  prophets  were 
called  sons  of  man,  was  that  they  repre- 
sented the  LokI  in  respect  to  the  Word, 
and  consequently  signified  the  doctrine  of 
the  church  from  the  Word.  In  heaven 
nothing  else  is  understood  by  "  prophets" 
as  mentioned  in  the  Word ;  for  the  spir- 
itual signification  of  "  prophet,"  as  well  as 
of  "  son  of  man,"  is  the  doctrine  of  the  church 
from  the  Word ;  and,  when  predicated  of 
the  Lord,  "  prophet"  means  the  Word  itselL 

That  the  prophet  Daniel  is  called  "  son 
of  man"  may  be  seen  in  Dan.  viii.  17. 

That  the  prophet  Ezekiel  is  called  "  son 
of  man"  may  be  seen  in  Ezek.  ii.  1,  3,  6,  8 
iii.  1,  3,  4,  10,  17,  26;  iv.  1,  16;  v.  1;  vi 
2 ;  vii.  2 ;  viii.  6,  6,  8,  12,  15 ;  xi.  2,  4,  15 
xii.  2,  .3,  9,  18,  22,  27 ;  xiii.  2,  17 ;  xiv.  3 
13;  XV.  2 ;  xvi.  2 ;  xvii.  2 ;  xx.  3,  4, 27,  46 
xxi.  2,  6,  9,  12,  14,  19,  28 ;  xxii.  18,  24 
xxiii.  2,  36 ;  xxiv.  2,  16,  25 ;  xxv.  2  •,  xxvi 


94  DOCTRINE    OF    THE    LORD  [n.  28 

2 ;  xxvii.  2 ;  xxviii.  2,  12,  21 ;  xxix.  2,  18 
XXX.  2,  21 ;  xxxi.  2 ;  xxxii.  2,  18 ;   xxxiii 
2,  7,  10,  12,  24,  30 ;    xxxiv.  2 ;    xxxv.  2 
xxxvi.  1,  17;  xxxvii.  3,  9,  11,16;  xxxviil 
2,  14  ;  xxxix.  1,  17  ;   xl.  4  ;    xliii,  7,  10,  18 
xliv.  5.     From  what  has  been  said  it  is  now 
evident  that   the  Lord   in  respect  to  the 
Divine  Human  is  called  "  the  Son  of  God,"' 
and  in  respect  to  the  Word,  "  the  Son  of 
man." 


VII. 

The  Lord  made  Divine  His  Human 
FROM  THE  Divine  that  was  in  Him- 
self,    AND     THUS      BECAME     ONE     WITH 

THE  Father. 

29.  The  Doctrine  of  the  Church  that  is 
received  in  the  whole  Christian  world  is 
that 

Our  Lord  Jesus  Christ,  the  Son  of  God,  is  God 
and  Man,  who,  although  He  is  God  and  Man,  yet 
He  is  not  two,  but  one  Christ ;  one,  by  the  taking 


«.  29]         DOCTRINE    OP    THE   LORD  95 

of  the  manhood  into  God ;  one  altogether,  by 
unity  of  person;  for  as  the  reasonable  soul  and 
flesh  is  one  man,  so  God  and  man  is  one  Christ. 

These  words  are  taken  from  the  doctrine 
of  the  Athanasian  Creed,  which  has  been 
received  in  the  whole  Christian  world ;  and 
they  are  what  is  essential  in  it  concerning 
the  unition  of  the  Divine  and  the  Human 
in  the  Lord.  What  is  said  further  in  that 
Creed  about  the  Lord  will  be  explained  in 
its  own  cliapter.  From  these  words  it  is 
quite  evident  that  it  is  in  accordance  with 
the  faith  of  the  Christian  Church  that  the 
Divine  and  the  Human  in  the  Lord  are  not 
two,  but  one,  as  the  soul  and  body  are  one 
man,  and  that  the  Divine  in  Him  assumed 
the  Human.  [2]  From  this  it  follows  that 
the  Divine  cannot  be  se^xirated  from  the 
Human,  nor  the  Human  from  the  Divine, 
for  this  would  bo  like  separating  the  soul 
from  the  body.  That  this  is  so  must  be 
atlmitted  by  every  one  who  reads  what  is 
cited  above  (n  9, 21)  from  two  of  the  evan- 
gelists (narjiely,  Luke  i.  26-36,  and  Matt.  i. 


96  BOCTRINE    OP    THE    LORD  [n.  29 

18-25)  concerning  the  Lord's  birth ;  from 
which  it  is  manifest  that  Jesus  was  con- 
ceived of  Jehovah  God,  and  born  of  the 
virgin  Mary ;  so  that  the  Divine  was  in 
Him,  and  was  His  soul.  As  therefore  His 
soul  was  the  very  Divine  of  the  Eather,  it 
follows  that  His  body,  or  Human,  must  also 
have  become  Divine ;  for  where  the  one  is 
Divine,  the  other  must  be  so  too.  In  this 
way  and  in  no  other  are  the  Fatlier  and  the 
Son  one,  and  the  Father  in  the  Son  and  the 
Son  in  the  Father,  and .  all  things  of  the 
Son  the  Father's,  and  all  things  of  the  Fa- 
ther the  Son's,  els  the  Lord  Himself  teaches 
in  His  Word.  [3]  But  how  this  unition 
was  eifected,  shall  be  shown  in  the  follow- 
ing order : — 

i.  The  Lord  from  eternity  is  Jehovah. 

ii.  The  Lord  from  eternity,  or  Jehovah, 
assumed  the  Human  to  save  men. 

iii.  He  made  Divine  the  Human  from  the 
Divine  in  Himself. 

iv.  He  made  Divine  the  Human  by  means 
of  temptations  admitted  into  Himself. 


N.  29]         DOCTRINE    OP    THE    LORD  97 

V.  The  full  unition  of  the  Divine  and  the 
Human  in  Him  was  effected  by  means  of 
the  passion  of  the  cross,  which  was  the  last 
temptation. 

vi.  By  successive  steps  He  put  off  the 
human  taken  from  the  mother,  and  put  on 
a  Human  from  the  Divine  within  Him, 
which  is  the  Divine  Human,  and  is  the  Son 
of  God. 

vii.  That  thus  God  became  Man,  as  in 
first  principles,  so  also  in  ultimates. 

30.  i.  That  the  Lord  from,  eternity  is 
Jehovah,  is  known  from  the  Word ;  for  the 
Lord  said  to  the  Jews, 

Verily  I  say  unto  you,  before  Abraham  was,  I 
am  (John  viii.  58). 

And  He  says  in  another  place, 

Glorify  Thou  Me,  O  Father,  with  the  glory 
which  I  had  with  Thee  before  the  world  was 
(John  xvii.  6). 

By  this  is  meant  the  Lord  from  eternity, 
and  not  a  Son  from  eternity ;  for  "  the 
Son''  is  His  Human  that  was  conceived  of 

7 


98  DOCTRINE    OP    THE    LORD  [n.  30 

Jehovah  the  Father,  and  born  of  the  virgin 
Mary,  in  time,  as  has  been  shown  above. 
[2]  That  the  Lord  from  eternity  is  Jehovah 
Himself,  is  evident  from  many  passages  in 
the  Word,  of  which  at  present  there  shall 
be  adduced  only  these  few : — 

It  shall  be  said  in  that  day,  Tins  is  otir  God  ; 
"we  have  waited  for  Him  that  He  may  deliver  us  ; 
This  is  Jehovah,  we  have  waited  for  Him ;  we 
will  rejoice  and  be  glad  in  His  salvation  {Isa. 
XXV.  0). 

From  these  words  it  is  evident  that  Jeho- 
vah God  Himself  was  awaited. 

The  voice  of  one  crying  in  the  wilderness, 
Prepare  ye  the  way  of  Jehovah,  make  plain  in 
the  solitude  a  path  for  Our  Goo.  The  glory  of 
Jehovah  shall  be  revealed,  and  all  flesh  shall  see 
it  together.  Behold,  the  Lord  Jehovih  shall 
come  in  strength  {Isa.  xl.  3,  6,  10 ;  MaM.  iii.  3 ; 
Mark  i.  3 ;  Luke  iii.  4). 

Here,  too,  the  Lord  is  called  Jehovah,  who 
should  come.     [3] 

I  Jehovah  will  give  thee  for  a  covenant  to  the 
people,  for  a  light  of  the  nations.     I  Jehovah,  this 


N.  30]  DOCTRINE    OF    THE    LORD  99 

is  My  name  ;  and  My  glorj'  will  I  not  give  to 
another  {Isa.  xlii.  6-8). 

"  A  covenant  to  the  people,"  and  "  a  liglit 
of  the  nations,"  is  the  Lord  as  to  the  Hu- 
man ;  and  as  this  is  from  Jehovah,  and  has 
become  one  with  Jehovah,  it  is  said,  I  Je- 
hovah, this  is  My  name,  and  My  glory  will 
I  not  give  to  another,  that  is,  not  to  another 
than  Himself.  To  give  glory,  means  to  glo- 
rify, or  to  unite  to  Himself.     [4] 

The  Lord  whom  ye  seek,  shall  suddenly  come 
to  His  temple  (Mai.  iii.  1). 

By  the  "  temple"  is  meant  the  temple  of  His 
body  (John  ii.  19,  21). 

The  iJAY-spRiNo  from  on  hioh  hath  visited  us 
(LiLk.e'\.  78). 

*'  The  daynspring  from  on  high"  also  is  Je- 
hovah, or  the  Lord  from  eternity. 

From  what  has  been  said  it  is  evident  that 
by  the  Lord  from  eternity  is  meant  His  Di- 
vine a  Quo^  which  in  the  Word  is  "  Jelio- 

•  Literally,  tlie  DWine/roni  which  ;  that  is,  the  Divine 
which  is  the  source.  [Tr.] 


100  DOCTRINE    OF    THE    LORD  [n.  30 

vah."  But  from  the  passages  to  be  quoted 
below,  it  will  be  evident  that  by  Lord,  and 
also  by  Jehovah,  after  His  Human  was  glo- 
rified, is  meant  the  iDivine  and  the  Human 
together,  as  a  one;  and  that  by  the  Son, 
^lone,  is  meant  the  Diviue  Human. 

31 .  ii.  That  the  Lord  f'-orn  eternity,  or  Je- 
hovah, assumed  the  Human  to  save  men,  has 
been  confirmed  from  the  Word  in  preceding 
chapters ;  and  that  man  could  not  have  been 
saved  in  any  other  way,  will  be  shown  else- 
where. That  He  assumed  a  Human,  is  evi- 
dent from  the  passages  in  the  AVord  where 
it  is  said  that  He  went  forth  from  the 
Father,  descended  from  heaven,  and  was 
sent  into  the  world.     As  from  these : — 

I  went  out  from  the  Father,  and  am  come  hito 
the  world  (John  xvi.  28). 

I  went  out  and  am  come  from  God ;  neither  came 
I  of  Myself,  but  He  sent  Me  [John  viii.  42). 

The  Father  loveth  you,  because  ye  have  be- 
lieved that  I  came  out  from  God  (John  xvi.  27). 

No  one  hath  ascended  into  heaven,  but  He  that 
came  down  from  heaven  (John  iii.  13). 

The  bread  of  God  is  He  that  cometh  down  from 


N.  3l]         DOCTRINE   OP    THE   1X)RD  101 

heaven,  and  giveth  life  unto  the  world  (John  vi. 
38,  35,  41,  60,  51). 

He  that  cometh  from  above  is  above  all ;  He 
that  cometh  from  heaven  is  above  all  {John  ill.  31). 

I  know  the  Father  because  I  am  from  Him, 
and  He  hath  sent  Me  (John  vii.  29). 

(That  to  be  "  sent  by  the  Father  into  the 
world"  means  to  assume  a  Human,  may  be 
seen  above,  at  n.  20.) 

32.  iii.  That  the  Lord  made  His  Human 
Divine  from>  the  Divine  in- Himself j  is  evi- 
dent from  many  passages  of  the  Word,  of 
which  those  shall  be  here  adduced  which 
confirm : — 

1.   That  this  was  done  by  successive  steps : — . 

Jesus  grew  and  waxed  strong  in  spirit  and  in 
wisdom,  and  the  grace  of  God  was  upon  Him  (Luke 
ii.  40). 

Jesus  increased  in  wisdom,  in  age,  and  in  grace 
with  God  and  men  (verse  52). 

[2]  2.  That  the  Dioiiie  operated  through  the 
Huvian,  as  the  soul  does  through  the  body : — 

The  Son  can  do  nothing  from  Himself,  but  what 
He  seeth  the  Father  doing  (John  v.  19). 


102  DOCTRINE    OF    THE    LORD         [n.  32 

I  do  nothing  of  Myself,  but  as  My  Father  hath 
taught  Me,  I  speak  these  things  ;  and  He  that  hath 
sent  Me  is  with  Me ;  He  hatli  not  left  Me  alone 
{John  viii.  28,  29  ;  v.  30). 

I  have  not  spoken  of  Myself,  but  the  Father  who 
sent  Me,  He  hath  given  Me  a  commandment,  what 
I  should  say,  and  what  I  should  speak  {John  xii. 
49). 

The  words  that  I  speak  unto  you  I  speak  not  of 
Myself,  but  the  Father  that  dwelleth  in  Me,  He 
doeth  the  works  {John  xiv.  10). 

I  am  not  alone,  because  the  Father  is  with  Me 
{John  xvi.  32). 

[3]  3.   That  the  Divine  and  Human  oper- 
ated unanimously : — 

What  things  soever  the  Father  doeth,  these  also 
doeth  the  Son  likewise  {John  v.  19). 

As  the  Father  raiseth  up  the  dead  and  quick- 
eneth  them,  even  so  the  Son  quickeneth  whom  He 
will  {John  v.  21). 

As  the  Father  hath  life  in  Himself  so  hath  He 
given  to  the  Son  to  have  life  in  Himself  {JohnY.  26). 

Now  they  have  known  that  all  things  which 
Thou  hast  given  Me,  are  of  Thee  {John  xvii.  7). 

[4]  4.   That  the  Divine  was  united  to  the 
Hwtnan^  and  the  Human  to  the  Divine : — 


N.  32]         DOCTRIWE    OP    THE   LORD  103 

If  ye  had  known  Me  ye  would  have  known  My 
Father  also  ;  and  ye  have  seen  Hun.  He  said  to 
Philip,  who  desired  to  see  the  Father,  Have  I  been 
so  I6ng  time  with  you,  and  yet  hast  thou  not  known 
Me,  Philip  ?  He  that  hath  seen  Me,  hath  seen  the 
Father.  Believest  thou  not  that  I  am  in  the  Father, 
and  the  Father  in  Me  ?  Believe  Me,  that  I  am  in 
the  Father,  and  the  Father  in  Me  {John  xiv,  7-11). 

If  I  do  not  the  works  of  My  Father,  believe 
Me  not ;  but  if  I  do,  believe  the  works  ;  that  ye 
may  know  and  believe  that  the  Father  is  in  Me, 
and  I  in  the  Father  {John  x.  37,  38). 

Tliat  they  all  may  be  one,  as  Tliou,  Father,  art 
in  Me,  and  I  in  Thee  {John  xvii.  21). 

At  that  day  ye  shall  know  that  I  am  in  My 
Father  {John  xiv.  20).  • 

No  one  is  able  to  pluck  the  sheep  out  of  My 
Father's  hand  ;  I  and  the  Father  are  one  {John  x. 
29,  80). 

The  Father  loveth  the  Son,  and  hath  given  all 
tilings  into  His  hand  {John  iii.  35). 

All  things  that  the  Father  hath  are  Mine  {John 
xvi.  15). 

All  Mine  are  Thine,  and  Thine  are  Mine  {John 
xvii.  10). 

Thou  hast  given  the  Sou  power  {potestas)  over 
all  flesh  {John  :Cvii,  2). 

All  power  (potestas)  is  given  unto  Me  m  heaven 
and  on  earth  {Matt,  xxviii.  18). 


104  DOCTRINE    OF    THE    LORD  [x    82 

[3]  5.  That  the  D'wine  Human  is  to  he 
approached,  is  evident  from  these  pas- 
sages : — ■ 

That  all  may  honor  the  Son,  even  as  they  honor 
the  Father  (John  v.  23). 

If  ye  had  known  Me,  ye  would  have  known 
My  Father  also  {John  viii.  19). 

He  thatseeth  Me,  seeth  Hku  that  sent  Me  {John 
xii.  45). 

If  ye  had  known  Me,  ye  would  have  known  My 
Father  also  ;  and  from  henceforth  ye  know  Him, 
and  have  seen  Him  {John  xiv.  7). 

He  that  receiveth  Me,  receiveth  Him  that  sent 
Me  {John  xiii.  20), 

The  reason  of  this  is  that  no  one  can  see  the 
Divine  Itself  which  is  called  "  the  Father ;" 
but  the  Divine  Human  can  be  seen ;  for  the 
Lord  says,' 

No  one  hath  seen  God  at  any  time  ;  the  Only- 
begotten  Son  who  is  m  the  bosom  of  the  Father, 
He  hath  set  Him  forth  {John  i.  18). 

Not  that  any  one  hath  seen  the  Father,  save  He 
that  is  with  the  Father ;  He  hath  seen  the  Father 
{John  vi.  46). 

Ye  have  not  heard  the  Father's  voice  at  any 
time,  nor  seen  His  shape  {John  v.  37). 


N.  32]         DOCTRINE    OF    THE   LORD  105 

[6]  6,  As  the  Lord  made  His  Human 
Divine  from  the  Divine  in  Himself,  and 
as  the  Human  is  to  he  approached,  and  is 
the  So7i  of  God,  we  must  j!>?<<  our  faith  in 
the  Lord,  who  is  both  Father  and  Son.  This 
is  evident  from  these  passages  : — 

Jesus  said,  As  many  as  received  Him,  to  them 
gave  He  power  {potestas)  to  be  the  sons  of  God, 
even  to  them  that  believe  in  His  name  (John  i. 
12). 

That  whosoever  believeth  m  Him  should  not 
perish,  but  have  eternal  life  {John  iii.  15). 

God  so  loved  the  world  that  He  gave  His  Only- 
begotten  Son,  that  whosoever  believetli  La  Him 
should  have  eternal  life  {John  iii.  16). 

He  that  believeth  in  the  Son  is  not  judged  ;  but 
he  that  believeth  not  hath  been  judged  already, 
because  he  hatlj  not  believed  m  the  name  of  the 
Only-begotten  Son  of  God  {John  iii.  18). 

He  tliat  believeth  in  the  Son  hath  eternal  life  ; 
but  he  that  believeth  not  the  Son,  shall  not  see 
life,  but  the  wrath  of  God  abideth  on  him  {John 
iii.  30). 

The  bread  of  God  is  He  that  cometh  down  from 
heaven,  and  giveth  life  luito  the  world.  He  that 
cometh  to  Me  shaU  never  hunger,  and  he  that  be- 
lieveth in  Me  shall  never  thirst  {John  vi.  33,  36). 


106  DOCTRINE    OF    THE    LORD  [n.  32 

This  is  the  will  of  Him  that  sent  Me,  that  every 
one  who  seeth  the  Son,  and  believeth  in  Him,  may 
have  eternal  life,  and  I  will  raise  him  up  at  the 
last  day  (John  vi.  40). 

They  said  to  Jesus,  What  shall  we  do  that  we 
may  work  the  works  of  God  ?  Jesus  answered, 
This  is  the  work  of  God,  that  ye  believe  in  Him 
whom  He  hath  sent  (John  vi.  28,  29). 

Verily  I  say  unto  you.  He  that  believeth  in  Me 
hath  eternal  life  (John  vi.  47). 

Jesus  cried,  saying.  If  any  one  thirst  let  him 
come  unto  Me  and  drink  ;  he  that  believeth  in  Me, 
as  the  Scripture  hath  said,  out  of  his  belly  shall 
flow  rivers  of  living  water  (John  vii.  87,  38.) 

Unless  ye  believe  that  I  am,  ye  shall  die  in 
your  sins  (John  viii.  24). 

Jesus  said,  I  am  the  resurrection  and  the  life  ; 
he  that  believeth  in  Me,  though  he  were  dead,  shall 
live  ;  and  whosoever  liveth  and  believeth  in'  Me 
shall  never  die  (John  xi.  "25,  26). 

Jesus  said,  I  am  come  a.  light  into  the  world, 
that  whosoever  believeth  in  Me  should  not  abide 
in  darkne.ss  (John  xii.  46 ;  viii.  12). 

While  ye  have  the  light,  believe  in  the  light, 
that  ye  may  become  sons  of  light  (John  xii.  36). 

Verily  I  say  imto  you,  that  the  dead  shall  hear 
the  voice  of  the  Son  of  God,  and  they  that  hear 
shall  live  (John  v.  25). 

Abide  in  Me,  and  I  in  you.     I  am  the  vine,  ye 


N.  32]         DOCTRINE    OF    THE    LOKD  107 

are  the  branches ;  be  that  abideth  in  Me,  and  I 
hi  him,  the  same  bringeth  forth  much  fruit ;  for 
without  Me  ye  can  do  nothing  (John  xv.  4,  5). 

That  they  should  abide  in  the  Lord,  and  the 
Lord  in  them  (John  xiv.  20  ;  xvii.  23). 

I  am  the  way,  the  truth,  and  the  life  ;  no  ore 
Cometh  unto  the  Father  but  by  Me  (John  xiv.  6) 

[7]  In  these  and  all  other  passages  where 
"  the  Father"  is  mentioned,  there  is  meant 
the  Divine  which  was  in  the  Lord  from  con- 
ception, and  which,  according  to  the  Doc- 
trine of  Faith  of  the  Christian  world,  was 
circumstanced  as  is  the  soul  in  tlio  body 
with  man.  The  Human  itself  from  this 
Divine  is  the  Son  of  God.  Now  as  this 
Human  was  made  Divine,  therefore,  in 
order  to  prevent  man  from  approaching 
the  Father  only,  and  thereby  in  thought, 
faith,  and  thence  in  worship,  separating 
the  Father  from  the  Lord  in  whom  the 
Father  is,  after  the  Lord  liad  taught  that 
He  and  the  Father  are  one ;  that  the  Fa- 
ther is  in  Him,  and  He  in  the  Father ;  that 
all  should  abide  in  Him ;  and  that  no  one 
Cometh  to  the  Father  but  by  Him,  He  taught 


108  DOCTRIXE    OF    THE    LORD  [x.  32 

also  that  we  must  believe  in  Him,  and  that 
man  is  saved  by  a  faith  directed  to  Him. 

[8]  Many  in  Christendom  can  form  no 
idea  of  the  fact  that  the  Human  in  the 
Lord  was  made  Divine,  the  chief  reason 
of  which  is  that  they  think  of  a  man  from 
his  material  body,  and  not  from  his  spirit- 
ual body.  And  yet  the  truth  is  that  all 
the  angels  (who  are  spiritual)  are  also  men 
in  a  complete  form;  and,  what  is  more, 
the  whole  Divine  which  proceeds  from  Je- 
hovah God,  from  its  first  principles  in 
heaven,  down  to  its  ultimate  in  this  world, 
has  a  tendency  to  the  human  form.* 

33.  iv.  That  the  Lord  made  His  Human 
Divine  by  means  of  temptations  admitted 
into  Himself,  and  by  means  of  continual 
victories  in  them,  has  been  treated  of  above, 
n.  12-14;  to  Avhich  shall  be  added  only 
this :    Temptations  are  nothing  but  com- 

•  That  angels  are  Lunian  forms,  and  that  everything 
Divine  has  a  tendency  to  the  human  form,  maybe  seen 
in  the  work  on  Heaven  and  Hell  (n.  73-77,  4')3-460),  and 
more  fully  in  the  works  which  follow  this  present  one, 
which  will  he  from  Angelic  Wisdom  concerning  the  Liord. 


N.  33]         DOCTRINE    OF    THE    LORD  109 

bats  agatinst  evils  and  falsities ;  and  as  evils 
and  falsities  are  from  hell,  temptations  are 
combats  against  hell.  Moreover  with  the 
men  who  are  undergoing  spiritual  tempta- 
tions, there  are  present  evil  spirits  from 
hell,  who  induce  them.  The  man  is  unaware 
that  evil  spirits  induce  the  temptations ; 
yet  that  they  do  so  has  been  granted  me 
to  know  from  much  experience.  [2]  This 
is  the  reason  why  man  is  drawn  out  of 
hell  and  elevated  into  heaven  when  from 
the  Lord  he  conquers  in  temptations ; ,  and 
this  again  is  why  man  becomes  spiritual, 
and  tlierefore  an  angel,  by  means  of  temp- 
tations, or  combats  against  evils.  The 
Lord,  liowever,  fought  from  His  own  power 
against  all  the  hells,  and  completely  mas- 
tered and  subjugated  them ;  and  as  He  at 
the  same  time  glorified  His  Human,  He 
holds  them  so  to  eternity.  [3]  For  before 
the  Lord's  advent  the  hells  ha<l. grown  up 
to  such  a  height  that  they  were  beginning 
to  infest  the  very  angels  of  heaven,  and 
also  every  man  that  came  into  tlie  world 


110  DOCTRINE    OF    THE    LORD  [n.  33 

and  went  out  of  it.  The  cause  of  so  high 
a  growth  of  the  hells  was  the  complete 
devastation  of  the  church,  and  the  conse- 
quent prevalence  of  idolatries  which  caused 
the  men  of  this  world  to  be  in  mere  falsi- 
ties and  evils  ;  and  the  hells  are  from  men. 
Hence  it  was  that  no  man  could  have  been 
saved  unless  the  Lord  had  come  into  the 
world.  [4]  Of  these  combats  of  the  Lord 
the  Psalms  and  Prophets  treat  much,  but 
the  Evangelists  little.  It  is  these  combats 
which  are  meant  by  the  temptations  that 
the  Lord  endured,  the  last  of  which  was 
the  passion  of  the  cross.  And  it  is  on  ac- 
count of  them  that  the  Lord  is  called  Sa- 
viour and  Redeemer.  This  is  so  far  known 
in  the  church  as  to  lead  them  to  say  that 
the  Lord  conquered  death  or  the  devil  (that 
is,  hell),  and  that  He  rose  again  victorious ; 
and  also  that  without  the  Lord  there  is  no 
salvation..  That  the  Lord  also  glorified 
His  Human,  and  thereby  became  the  Sa- 
viour, Redeemer,  Reformer,  and  Regener- 
ator to  eternity,  will  be  seen  in  what  fol- 


K.  33]  DOCTRINE    OF    THE    LORD  111 

lows.  [5]  That  by  means  of  these  com- 
bats or  temptations  the  Lord  has  become 
our  Saviour,  is  evident  from  the  passages 
quoted  above  in  n.  12-14 ;  and  also  from 
this  one  in  Isaiah : — 

The  day  of  vengeance  is  in  Mine  heart,  and  the 
year  of  My  redeemed  is  come ;  I  have  trampled 
them  in  Mine  anger,  I  have  brought  down  their 
victory  to  the  earth  ;  so  He  became  their  Saviour 
(Ixiii.  4,  6,  8).  This  chapter  treats  of  the  Lord's 
combats. 

Also  from  this  passage  in  David : — 

Lift  up  your  heads,  ye  gates  ;  and  be  ye  lifted 
up,  ye*  doors  of  tlie  world,  that  the  Kuig  of  glory 
may  come  in.  AVho  is  this  King  of  glorj'  ?  Jeho- 
vah mighty  and  a  Hero,  Jehovah  a  Hero  of  war 
(Ps.  xxiv.  7,  8). 

These  words  also  treat  of  the  Lord. 

34.  V.  That  the  fall  uiiltion  of  the  Divine 
and  the  Human  in  the  Lord  was  effected  by 
means  of  the  passion  of  the  cross,  which  teas 
the  last  temptation,  has  been  established 
above  in  its  projHir  cliapter,  where  it  has 
been  shown  that  the  Lord  came  into  the 


112  DOCTRINE    OF    THE    LORD         [n.  34 

world  in  order  to  subjugate  the  hells  and 
glorify  His  Human,  and  that  the  passion  of 
the  cross  was  the  last  combat,  by  means  of 
which  He  fully  conquered  the  hells,  and 
fully  glorified  His  Human.  Now  as  by  the 
passion  of  the  cross  the  Lord  fully  glorified 
His  Human  (that  is,  united  it  to  His  Di- 
vine, and  thus  made  His  Human  also  Di- 
vine), it  follows  that  He  is  Jehovah  and 
God  as  to  both  the  Divine  and  the  Human. 
And -therefore  in  many  passages  in  the  Word 
He  is  called  Jehovah,  God,  and  the  Holy 
One  of  Israel  the  Eedeemer,  Saviour,  and 
Former.     [2]  As  in  the  following : — 

Mai-y  said,  My  soul  doth  magnify  the  Lord,  and 
my  spirit  hath  exulted  in  God  my  Saviour  (Luke 
i.  46,  47). 

The  angel  said  to  the  shepherds,  Behold,  I  bring 
you  good  tidings  of  great  joy,  which  shall  "be  to  all 
people  ;  that  there  is  bom  this  day,  in  the  city  of 
David,  a  Saviour,  who  is  Christ  the  Lord  (Luke 
ii.,10,  11). 

They  said,  This  is  indeed  the  Christ,  the  Saviour 
of  the  world  (John  iv.  42y. 

I  Jehovah  God  will  help  thee,  and  thy  Redeemer 
is  the  Holy  One  of  Israel  (Isa.  xli.  14). 


S.  84]         DOCTRINE    OF    THE    LOKD  113 

Thus  Raith  Jehovah  thy  Creator,  O  Jacob  ;  and 
thy  Foniier,  O  Israel ;  for  I  have  redeeme<l  thee. 
I  am  Jehovah  thy  Grod,  the  Holy  One  of  Israel, 
thy  Saviour  {Isa.  xliii.  1,  3). 

Thus  saith  Jehovah  your  Redeemer,  the  Holy 
One  of  Israel :  I  am  Jehovah  your  Holy  One,  the 
Creator  of  Israel,  your  King  {Tsa.  xliii.  14,  16). 

Thus  saith  Jehovah,  the  Holy  One  of  Israel,  and 
his  Former  (Isa.  xlv.  11). 

Thus  saith  Jehovah  thy  Redeemer,  the  Holy  One 
of  Israel  (Isa.  xlviii.  17). 

That  all  flesh  may  know  that  I  Jehovah  am  thy 
Saviour  and  thy  Redeemer,  the  Mighty  One  of 
Jacob  {Isa.  xlix.  26). 

Then  shall  the  Redeemer  come  to  Zion*  (Isa. 
lix.  20). 

That  thou  mayest  know  that  I  Jehovah  am  thy 
Saviour  and  thy  Redeemer,  the  Mighty  One  of 
Jacob  (Isa.  Ix.  16). 

Jehovah  thy  Former  from  the  womb  (Isa.  xlix. 
5). 

Jehovah  my  Rock,  and  uiy  Redeemer  (Ps.  xix. 
14). 

They  remembered  that  God  was  their  Rock,  and 
the  High  God  their  Redeemer  (Pa.  Ixxviii.  35). 

Thus  saitla  Jehovah  thy  Redeemer,  and  thy 
Former  from, the  womb  (Isa.  xliv.  24). 

Asforour  Redeemer,  Jehovali  of  Armies  is  His 
name,  the  Holy  One  of  Israel  (Isa.  xlvii.  4). 
8 


114  DOCTRINE    OF    THE    LORD         [n.  34 

"With  mercy  of  eternity  will  I  have  mercy  on 
thee,  saith  Jehovah  thy  Redeemer  {Isa.  liv.  8). 

Their  Redeemer  is  strong,  Jehovah  of  Armies 
is  His  name  (Jer.  1.  34). 

Let  Israel  hope  m  Jehovah,  for  with  Jehovah 
there  is  mercy,  and  with  Him  is  plenteous  re- 
demption ;  and  He  shall  redeem  Israel  from  all 
his  miquities  {Ps.  cxxx.  7,  8). 

Jehovah  is  my  Rock  and  my  fortress  ;  the  horn 
of  my  salvation,  my  Saviour  (2  Sam.  xxii.  2,  3). 

Thus  saith  Jehovah,  the  Redeemer  of  Israel, 
His  Holy  One,  Kings  shall  see  and  stand,  because 
of  Jehovah  who  is  faithful,  the  Holy  One  of  Israel, 
who  hath  chosen  thee  {Isa.  xlix.  7). 

Surely  God  is  in  thee,  and  there  is  none  else, 
there  is  no  God.  Verily  Thou  art  a  God  that 
hidest  Thyself,  O  God  of  Israel,  the  Saviour  (Isa. 
xlv.  14,  15). 

Thus  saith  Jehovah,  the  King  of  Israel,  and  his 
Redeemer  Jehovah  of  Armies,  Besides  Me  there 
is  no  God  {Isa.  xliv.  6). 

I  am  Jehovah,  and  besides  Me  there  is  no  Sa- 
viour {Isa.  xliii.  11). 

Am  not  I  Jehovah  ?  and  there  is  no  God  else 
besides  Me  ;  and  a  Saviour,  there  is  none  besides 
Me  {Isa.  xlv.  21). 

I  am  Jehovah  thy  God,  and  thou  shalt  know  no 
Grod  but  Me,  and  besides  Me  there  is  no  Saviour 
(Hos.  xiii.  4). 


ar.  34J         DOCTRINE    OF    THE   LORD  115 

Am  not  I  Jehovah,  and  there  is  no  other  God 
besides  Me  ;  a  just  God  and  a  Saviour,  there  is 
none  besides  Me :  look  unto  Me  and  be  ye  saved, 
all  the  ends  of  the  earth  ;  for  I  am  God,  and  there 
is  none  else  {Isa.  xlv.  21,  22). 

Jehovah  of  Armies  is  His  name,  and  thy  Re- 
deemer the  Holy  One  of  Israel,  the  God  of  the 
whole  earth  shall  He  be  called  (Isa.  liv.  5). 

[3]  From  these  passages  it  may  be  seen 
that  the  Lord's  Divine  called  "  the  Father" 
(and  here  "Jehovah"  and  "God"),  and 
the  Divine  Human  called  "the  Son"  (and 
here  "  the  Redeemer"  and  "  Saviour,"  and 
also  "  the  Former,"  which  means  the"  Re- 
former and  Regenerator),  are  not  two,  but 
one.  For  not  only  is  mention  made  of  Je- 
hovah, God,  and  the  Holy  One  of  Israel 
the  Redeemer  and  Saviour,  bnt  the  ex- 
pression "  Jehovah  the  Redeemer  and  Sa^ 
viour"  is  used,  and  even  "  I  am  Jehovah 
the  Saviour,  and  there  is  none  besides  Me." 
From  this  it  is  very  evident  that  the  Divine 
and  the  Human  in  the  Lord  are  one  Per- 
son; and  that  the  Human  also  is  Divine. 
For  the   Redeemer  and   Saviour   of   the 


116  DOCTRINE    OF    THE    LORD  [n.  34 

world  is  no  other  than  the  Lord  in  respect 
to  the  Divine  Human,  and  this  is  what  is 
called  the  Son.  Moreover  redemption  and 
salvation  are  an  attribute  proper  to  His  Hu- 
man, which  is  called  merit  and  righteous- 
ness ;  for  it  was  His  Human  that  endured 
temptations  and  the  passion  of  the  cross ; 
and  therefore  it  was  by  means  of  His  Hu- 
man that  He  effected  redemption  and  sal- 
vation. [4]  As,  therefore,  after  the  unition 
of  the  Human  with  the  Divine  in  Him, 
which  was  like  that  of  the  soul  and  body 
in  man,  they  were  no  longer  two  but  one 
Person  (according  to  the  Doctrine  of  the 
Christian  world),  it  follows  that  the  Lord 
is  Jehovah  and  God  as  to  both  the  Divine 
and  the  Human.  And  this  therefore  is 
why  it  is  said  on  the  one  hand  that  Jehovah 
and  the  Holy  One  of  Israel  are  the  Re- 
deemer and  Saviour,  and  on  the  other  that 
the  Redeemer  and  Saviour  are  Jehovah,  as 
may  be  seen  from  the  passages  that  have 
been  quoted.     Thus  it  is  said, 

Christ  the  Saviour  (Luke  ii.  11 ;  John  iv.  42). 


N.  34]  DOCTRINE    OF    THE    LOKD  117 

God  and  the  God  of  Israel  the  Saviour  and  Re- 
deemer (Luke  i.  47  ;  Isa.  xlv.  15 ;  liv.  5 ;  Pa. 
Ixxviii.  35). 

Jehovah  the  Holy  One  of  Israel  the  Saviour  and 
Redeemer  {laa.  xli.  14  ;  xliii.  3,  11,  14,  15  ;  xlviii. 
17  ;  xlix.  7  ;  liv.  5). 

Jehovah  the  Saviour,  Redeemer,  and  Former 
(Z«o.  xliv.  6 ;  xlvii.  4  ;  xlix.  26 ;  liv.  8  ;  Ixiii.  16 ; 
1.  34  ;  Ps.  xix.  14  ;  cxxx.  7,  8 ;  2  Sam.  xxii.  2,  3). 

Jehovah  God  the  Redeemer  and  Saviour,  and 
besides  Me  thfere  is  none  else  (Isa.  xliii.  11  ;  xliv. 
6;  xlv.  14,  15,  21,  22;  Hos.  xiii.  4). 

35.  vi.  J?y  successive  steps  the  Lord  put 
off  the  human,  taken  from  the  mother j  And- 
put  on  jx  Human  from  the  Divine  within 
Him,  which  is  the  Divine  Hum^any  and  is 
the  Son  of  God.  That  in  the  Lord  were  the 
Divine  and  the  Human,  the  Divine  from 
Jehovah  the  Father,  and  the  hunian  from 
the  virgin  Mary,  is  known.  Hence  He 
was  God  and  Man,  liaving  a  Divine  essence 
and  a  human  nature;  a  Divine  essence 
from  the  Father,  and  a  human  nature  from 
the  mother ;  and  therefore  was  equal  to  the 
Father  as  to  the  Divine,  and  less  than  the 


118  DOCTRINE    OF    THE   LORD         [n.  36 

Father  as  to  the  human.  It  is  also  known 
that  this  human  nature  from  the  mother 
was  not  transmuted  into  the  Divine  es- 
sence, nor  commingled  with  it,  for  this  is 
taught  in  the  Doctrine  of  Faith  wliich  is 
called  the  Athanasian  Creed.  For  a  human 
nature  cannot  be  transmuted  into  the  Di- 
vine essence,  nor  can  it  be  commingled 
therewith.  [2]  In  accordance  with  the 
same  creed  is  also  our  doctrine,  that  the 
Divine  assumed  the  Human,  that  is,  united 
itself  to  it,  as  a  soul  to  its  body,  so  that 
they  were  not  two,  but  one  Person.  From 
this  it  follows  that  the  Lord  put  off  the 
human  from  the  mother,  which  in  itself  was 
like  that  of  another  man,  and  thus  material, 
and  put  on  a  Human  from  the  Father, 
which  in  itself  was  like  His  Divine,  and 
thus  substantial,  so  that  the  Human  too 
became  Divine.  This  is  why  in  the  Word 
of  the  Prophets  the  Lord  even  as  to  the 
Human  is  called  Jehovah,  and  God ;  and  in 
the  Word  of  the  Evangelists,  Lord,  God, 
Messiah  or  Christ,  and  the  Son  of  God  in 


N.  35]  DOCTRINE    OF    THE    I>ORD  119^^ 

whom  we  must  believe,  and  by  whom  we 
axe  to  be  saved.  [3]  As  from  His  birth 
the  Lord  liad  a  human  from  the  mother, 
and  as  He  by  successive  stepa^put  it  off, 
it  follows  that  while  He  was  in  the  world 
He  had  two  states,  the  one  called  the  state 
of  humiliation  or  emptying  out  (exinanitio), 
and  the  other  the  state  of  glorification  or 
unition  with  the  Divine  called  the  Father. 
He  was  in  the  state  of  humiliation  at  the 
time  and  in  the  degree  that  He  was  in  the 
human  from  the  mother ;  and  in  that  of 
glorification  at  the  time  and  in  the  degree 
that  He  was  in  the  Human  from  the  Father. 
In  the  state  of  humiliation  He  prayed  to 
the  Father  as  to  one  who  was  other  than 
Himself;  but  in  the  state  of  glorification 
He  spoke  witli  the  Father  as  with  Himself. 
In  this  latter  state  He  said  that  the  Father 
was  in  Him  and  He  in  the  Father,  and  that 
the  Father  and  He  were  one.  But  in  the 
state  of  humiliation  He  underwent  tempta- 
tions, and  suffered  the  cross,  and  prayed 
to  the  Father  not  to  forsake   Him.     For 


120  DOCTRINE    OF    THE    LORD  [n.  36 

the  Divine  could  not  be  tempted,  much  less 
could  it  suffer  the  cross.  From  what  has 
been  said  it  is  now  evident  that  by  means 
of  temptations  and  continual  victories  in 
them,  and  by  the  passion  of  the  cross  which 
was  the  last  of  the  temptations,  the  Lord 
completely  conquered  the  hells,  and  fully 
glorified  His  Human,  as  has  been  shown 
above.  [4]  That  the  Lord  put  off  the  hu- 
man taken  from  the  mother,  and  put  on  a 
Human  from  the  Divine  in  Himself  called 
the  Father,  is  evident  also  from  the  fact 
that  whenever  He  addressed  His  mother 
directly.  He  did  not  call  her  Mother,  but 
Woman.  Only  three  times  in  the  Evangel- 
,ists  do  we  read  that  He  thus  addressed  or 
spoke  of  her,  twice  calling  her  Woman,  and  - 
once  not  recognizing  her  as  His  mother. 
Of  the  two  occasions  when  He  called  her 
Woman  we  read  in  John  :  — 

The  mother  of  Jesus  said  unto  Him,  They  have 
no  wine.  Jesus  saith  unto  her,  Woman,  what  [be- 
longs] to  Me,  and  to  thee  ?  Mine  hour  is  not  yet 
come  (ii.  3,  4).  ' ' 


IT.  35]  DOCTRINE    OF    THE    LORD  121 

When  from  the  cross,  Jesus  sees  His  mother, 
and  the  disciple  staaiding  by  whom  He  loved.  He 
saith  to  His  mother,  Woman,  behold  thy  son  ;  and 
then  He  saith  to  the  disciple.  Behold  thy  mother 
(xix.  26,  27). 

And  of  the  one  occasion  when  He  did  not 
recognize  her,  in  Luke : — 

It  was  to^d  Jesus  by  certain  who  said,  Thy 
mother  and  Thy  brethren  stand  without,  desiring 
to  see  Thee.  Jesus  answering  said  unto  them^ 
My  mother  and  My  brethren  are  these,  who  hear 
the  Word  of  God,  and  do  it  (viii.  20,  21 ;  Matt. 
xii.  45-49  ;  Mark  iii.  31-35). 

In  other  places  Mary  is  called  His  "mother," 
but  not' from  His  own  mouth.  [5]  The 
same  inference  is  confirmed  by  the  fact 
that  the  Lord  did  not  admit  that  He  was 
the  son  of  Darid.  For  we  read  in  the 
Evangelists : — 

Jesus  asked  the  Pharisees,  saying,  What  think 
ye  of  Christ  ?  whose  son  is  He  ?  They  say  inito 
Him,  The  Son  of  David.  He  saith  unto  tliem.  How 
then  doth  David  in  spirit  call  Him  Lord,  saying, 
The  Lord  said  imto  my  Lord,  Sit  Thou  on  My 
right  hand  till  I  make  Thine  enemies  Thy  foot- 


122  DOCTRINE    OF    THE    LORD  L^.  36 

Stool  ?  If  then  David  calls  Him  Lord,  how  is  He 
his  son  ?  And  no  one  was  able  to  answer  Him  a 
word  (Malt.  xxii.  41-46 ;  Mark  xii.  35-37  ;  Luke 
XX.  41-44 ;  Pa.  ex.  1). 

From  what  has  been  said  it  is  evident  that 
in  respect  to  the  glorified  Human  the  Lord 
was  the  son  neither  of  Mary  nor  of  David. 
[6]  Of  what  quality  Avas  His  glorified  Hu- 
man, He  showed  to  Peter,  James,  and  John 
when  transfigured  before  them  : — 

That  His  face  shone  as  the  sun,  and  His  raiment 
was  like  the  liglit ;  and  then  a  voice  out  of  the 
cloud  said,  This  is  My  beloved  Son,  in  whom  I  am 
well  pleased,  hear  ye  Him  [Matt.  xvii.  1-8  ;  Mark 
ix.  2-8  ;  Luke  ix.  28-56). 

The  Lord  was  also  seen  by  John  as  the  sun 
shihmg  in  his  strength  (Rev.  i.  16). 

[7]  That  the  Lord's  Human  was  glorified, 
is  evident  from  what  is  said  about  His  glo- 
rification in  the  Evangelists  : — 

The  hour  is  come  that  the  Son  of  Man  sliould 
be  glorified.  Jesus  said,  Father,  glorify  Thy  name : 
then  came  there  a  voice  from  heaven,  saying,  I 
both  have  glorified  it  and  will  glorify  it  again 
(John  xii.  23,  28). 


N.  85]  DOCTRINE    OF    THE    LORD  123 

As  the  Lord  was  glorified  by  successive 
steps,  it  is  said  "  I  both  have  glorified  it, 
and  will  glorify  it  again."  Again  in  the 
same  Evangelist : — 

After  Judas  had  gone  out,  Jesus  said,  Now  is 
the  Son  of  man  glorified,  and  God  is  glorified  in 
Him  :  God  shall  also  glorify  Him  in  Himself,  and 
shall  straightway  glorify  Him  {John  xiii.  31,  32). 

Jesus  said.  Father,  the  hour  is  come ;  glorify 
Tliy  Son,  that  Thy  Son  may  also  glorify  Thee 
{John  xvii.  1,  5). 

And  in  Luke : — 

Behooved  it  not  the  Christ  to  suffer  this,  arid  to 
enter  into  His  glory  ?  {Luke  xxiv.  26). 

These  things  are  said  concerning  His  Hu- 
man. [8]  The  reason  the  Lord  said  "  God 
is  glorified  in  Him,"  and  "  God  shall  glorify 
Him  in  Himself,"  and  also  "  Glorify  Thy 
Son  that  Thy  Son  may  also  glorify  Thee," 
is  that  the  unition  was  reciprocal,  being 
that  of  the  Divine  with  the  Human  and  of 
the  Human  with  the  Divine.  On  this  ac- 
count He  said  also, "  I  am  in  the  Father,  and 
the  Father  in  Me"  (John  xiv.  10,  11)  ;  and 


124  DOCTKINE    OF    THE    LORD  [n.  35 

"  All  Mine  are  Thine,  and  Thine  are  Mine" 
(Jo/tn  xvii.  10);  so  that  the  unition  was 
plenary.  It  is  the  same  with  all  nnition — 
unless  it  is  reciprocal,  it  is  not  full.  Such 
therefore  must  also  be  the  uniting  of  the 
Lord  with  man,  and  of  man  with  the  Lord. 
As  He  teaches  : — 

In  that  day  ye  shall  know  that  ye  are  in  Me, 
and  I  in  you  (John  xiv.  20) . 

Abide  in  Me,  and  I  in  you  ;  he  that  abideth  in 
Me,  and  I  in  him,  the  same  bringeth  forth  much 
fruit  (John  xv.  4,  5). 

[9]  As  the  Lord's  Human  was  glorified, 
that  is,  made  Divine,  He  rose  again  after 
death  on  the  third  day  with  His  whole  body, 
which  does  not  take  place  with  any  man ; 
for  a  man  rises  again  solely  as  to  the  spirit, 
and  not  as  to  the  body.  In  order  that  men 
may  know,  and  no  one  doubt,  that  the  Lord 
rose  again  with  His  whole  body.  He  not 
only  said  so  through  the  angels  in  the  sepul- 
chre, but  also  showed  Himself  to  His  dis- 
ciples in  His  human  body,  saying  to  them 
when  they  believed  that  they  saw  a  spirit : — 


N.  86]         DOCTKINE    OF    THE   LORD  126 

See  My  hands  aud  My  feet,  that  it  is  I  Myself  ; 
handle  Me  and  see  ;  for  a  spirit  hath  not  flesh  and 
bones  as  ye  see  Me  have  ;  and  when  He  had  thus 
spoken,  He  showed  them  His  hands  and  His  feet 
{Luke  xxiv.  39,  40  ;  John  xx.  20).  ' 

And  He  said  to  Thomas,  Reach  hither  thy  finger, 
and  behold  My  hands ;  and  reach  hither  thy  hand, 
and  thrust  it  into  My  side  ;  and  be  not  faithless 
but  believing  ;  then  said  Thomas,  My  Lord  and  my 
God  (John  xx.  27,  28). 

[lO]  In  order  to  evince  still  further  that 
.He  was  not  a  spirit  but  a  Man,  the  Lord  said 
to  His  disciples, 

Have  ye  here  any  meat  ?  ^\jid  they  gave  Him 
a  piece  of  a  broiled  fish,  and  of  a  honey-comb  ;  and 
He  took  it  and  did  eat  before  them  {Luke  xxiv. 
41-43). 

As  His  body  was  no  longer  material,  but 
Divine  substantial,  He  came  in  to  His  dis- 
ciples when  the  doors  were  shut  (John  xx. 
19,  26) ;  and  after  He  had  been  seen  He  be- 
came invisible  (Luke  xxiv.  31).  Being  such, 
the  Lord  was  then  taken  up,  and  sat  at  the 
right  hand  of  Gotl ;  as  we  read  : — 


126  DOCTRINE    OF    THE    LORD  [n.  35 

It  came  to  pass  that  while  Jesus  blessed  His 
disciples,  He  was  parted  from  them,  and  carried 
up  into  heaven  {Luke  xxiv.  51). 

After  He  had  spoken  unto  them,  He  was  car- 
ried up  into  lieaven,  and  sat  at  the  right  hand  of 
God  (Mark  xvi.  19). 

To  "  sit  at  the  right  hand  of  God,"  signifies 
Divine  omnipotence. 

[11]  As  the  Lord  ascended  into  heaven, 
and  sat  at  the  right  hand  of  God  (by  which 
is  signified  Divine  omnipotence)  with  the 
Divine  and  the  Human  united  into  a  one, 
it  follows  that  His  human  substance  or 
essence  is  just  as  is  His  Divine  substance 
or  essence.  To  think  otherwise  would  be 
like  thinking  that  His  Divine  was  taken  up 
into  heaven  and  sat  at  the  right  hand  of 
God,  but  not  His  Human  together  with  it, 
which  is  contrary  to  Scripture,  and  also  to 
the  Christian  Doctrine,  which  is  that  in 
Christ  God  and  Man  are  like  soul  and  body, 
and  to  separate  these  is  contrary  to  sound 
reason.  This  unition  of  the  Father  with 
the  Son,  or  of  the  Divine  with  the  Human, 
is  meant  also  in  the  following : — 


K.  35]         DOCTRINE    OF    THE   LORD  127 

I  came  forth  from  the  Father,  and  am  come  Into 
the  world  ;  again  I  leave  the  world,  and  go  to  the 
Father  (John  xvi.  28). 

I  go  away,  and  come  to  Ilim  that  sent  Me  {John 
vii.  33 ;  xvi.  5,  16 ;  xvii.  11,  13 ;  xx.  17). 

If  then  ye  shall  see  ithe  Son  of  man  ascending 
where  lie  was  before  {John  vi.  02). 

No  one  hath  ascended  into  heaven  but  He  that 
came  down  from  heaven  {John  iii.  13). 

Every  man  who  is  saved  ascends  into 
heaven,  but  not  of  himself.  He  ascends 
by  the  Lord's  aid.  The  Lord  alone  as- 
cended of  Himself. 

36.  vii.  Thtis  God  became  Man,  as'  in 
first  prijiciples  so  also  in  ultimatcs.  That 
God  is  a  Man,  and  that  every  angel  and 
every  spirit  is  a  man  from  God,  has  been 
partially  shown  in  the  work  on  Heaven  and 
Hell,  and  will  be  further  shown  in  the  works 
entitled  Angelic  Wisdom.  From  the  begin- 
ning, however,  God  was  a  Man  in  first  prin- 
ciples and  not  in  ultimates ;  but  after  He 
had  assumed  the  Human  in  the  world,  He 
became  a  Man  in  ultimates  also.  This  fol- 
lows from  what  has  been  already  established 


128  DOCTRINE    OF    THE    LORD  [N.  36 

^— that  the  Lord  united  His  Human  to  His 
Divine,  and  thus  made  His  Human  Divine. 
It  is  from  this  that  the  Lord  is  called  the 
beginning  and  the  end,  the  first  and  the  last, 
the  Alpha  and  the  Omega : — 

I  am  the  Alpha  and  the  Omega,  the  beginning 
and  the  end,  saith  the  Lord,  who  is,  and  who  was, 
and  who  is  to  come,  the  Almighty  (Rev.  i.  8,  11). 

When  John  saw  the  Son  of  man  in  thp  midst  of 
the  seven  lampstands,  he  fell  at  His  feet  as  dead  ; 
but  He  laid  His  right  hand  upon  him,  saying,  I  am 
tlie  first  and  the  last  (Rev.  i.  13, 17  ;  ii.  8  ;  xxi.  6). 

Behold,  I  come  quickly,  to  give  eveiy  one  ac- 
cording to  his  work :  .  I  am  the  Alpha  and  the 
Omega,  the  beginning  and  the  end,  the  first  and 
the  last  (xxii.  12,  13). 

Thus  saith  Jehovah  the  King  of  Israel,  &nd  his 
Redeemer  Jehovah  of  Armies,  I  am  the  first  and 
the  last  (Isa.  xliv.  G ;  xlviii.  12). 


N.  37J  DOCTRINK    OF    THE    LURD  129 

Vlll. 

The  Lord  is  God  Himself,  from  Whom 
AxD  CONCERNING  Whom  is  the  Word. 

37.  In  chapter  I.  we  undertook  to  show 
that  universal  Holy  Scripture  treats  of  the 
Lord,  and  that  the  Lord  is  the  Word. 
This  shall  now  be  further  shown  from 
passages  of  the  Word  in  which  the  Lord  is 
called  "  Jehovah,"  the  "  God  of  Israel  and 
of  Jacob,"  the  "  Holy  One  of  Israel,"  the 
"  Lord,"  and  "  God ;"  and  also  "  King,"  "Je- 
hovah's Anointed,"  and  "David."  I  may 
first  meirtiou  that  I  have  been  permitted 
to  run  through  all  the  Prophets  and  the 
Psalms  of  David,  and  to  examine  each 
verse  and  see  what  it  treats  of,  and  I  have 
seen  that  the  only  subjects  treated  of  are : 
the  church  set  up  anew  and  to  be  set  up 
anew  by  the  Lord;  the  advent,  combats, 
glorification,  redemption,  and  salvation, 
of  the  Lord ;  heaven  from  Him ;  and,  with 
these,  their  opposites.  As  all  these  are 
works  of  the  Lord,  it  became  evident  tlxat 
0 


130  DOCTRINE    OF    THE    LORD         [n.  37 

universal  Holy  Scripture  is  concerning 
Him,  and  therefore  that  the  Lord  is  the 
^Yord.  [2]  But  this  can  be  seen  only  by 
those  who  are  in  enlightenment  from  the 
Lord,  and  who  also  know  the  spiritual 
sense  of  the  "Word.  All  the  angels  of 
heaven  are,  in  this  sense,  and  therefore 
when  the  Word  is  being  read  by  a  man, 
they  so  comprehend  it.  For  spirits  and 
angels  are  constantly  with  man,  and  as  they 
are  spiritual  they  understand  spiritually  all 
that  a  ]nan  understands  naturally.  That 
all  Holy  Scripture  is  concerning  the  Lord, 
may  be  obscurely  seen,  and  as  through  a 
glass,  darkly,  from  the  passages  of  the 
Word  already  cited  in  chapter  I.  (n.  1—6), 
as  also  from  those  concerning  the  Lord 
now  to  be  quoted,  to  show  how  frequently 
He  is  called  the  Lord  [that  is,  Jehovah] 
and  God ;  and  from  which  it  is  apparent 
that  it  is  He  who  spoke  through  the 
prophets,  by  whom  it  is  everywhere  said, 
"Jehovah  spake,"  "Thus  saith  Jehovah," 
"  The  saying  of  Jehovah." 


N.  37]         DOCTRINE    OF    THE   LOKD  131 

[3]  That  the  Lord  existed  before  His  ad- 
vent into  the  world,  is  evident  from  the  fol- 
lowing jjassages : — 

John  the  Baptist  said  concerning  the  Lord,  He 
it  is  who  coming  after  me  was  before  me,  whose 
shoe's  latchet  I  am  not  worthy  to  miloose.  This 
is  He  of  whom  I  said,  After  me  cometh  a  man 
who  was  before  me,  for  He  was  before  me  (John 
i.  27,  30). 

They  fell  down  before  the  throne  (on  which  was 
the  Lord)  saying,  We  give  Thee  thanks.  Lord  God 
Almighty,  who  art,  and  who  wast,  and  wlio  art  to 
come  {Rev.  xi.  IG,  17). 

Thou  Betldehem  Ephratah,  though  thou  be 
little  among  the  thousands  of  Judah,  out  of  thee 
shall  He  go  forth  luito  Me  that  shall  be  Ruler  in 
Israel,  whose  goings  forth  have  been  from  of  old, 
from  the  days  of  eternity  {Micah  v.  2). 

The  same  is  evident  from  the  Lord's  words 
in  the  Evangelists:  that  He  "was  before 
Abrahani,"'  that  He  had  glonr  with  the 
Father  "  before  the  foundation  of  the 
world,"  that  He  "  had  gone  forth  from  the 
Father,"  and  that  "the  Word  was  from 
the  l)eginning  -svith  God,''  that  "  God  was 
the  Word,"  and  that  this  "  was  made  flesh." 


132  DOCTRINJi    OF    THE    LOKD  [x.  37 

That  the  Lord  is  called  "  Jehovah,"  the 
"  God  of  Israel  and  of  Jacob,"  the  "  Holy 
One  of  Israel,"  "  God,"  and  "  Lord,"  and 
also  "  King,"  "  Jehovah's  Anointed,"  and 
"  David,"  is  evident  from,  what  now  follows. 

38.  That  the  Lord  is  called  "  Jehovah," 
is  evident  from  these  passages  : — 

Thus  saith  Jehovah  thy  Creator,  O  Jacob,  and 
thy  Tormer,  0  Israel,  Fear  not,  for  I  have  re- 
deemed thee.  I  am  Jehovah  thy  God, .the  Holy 
One  of  Israel,  thy  Saviour  (Isa.  xliii.  1,  3). 

I  am  Jehovah  your  Holy  One,  the  Ci'eator  of 
Israel,  your  King  (verse  15). 

The  Holy  One  of  Israel,  and  his  Former,  0 
God  of  Israel,  the  Saviour  (Isa.  xlv.  11,  15). 

That  all  flesh  may  know  that  I  Jehovah  am 
thy  Saviour  and  thy  Redeemer,  the  Mighty  One 
of  Jacob  (Isa.  xlix.  26). 

That  thou,  mayest  know  that  I  Jehovah  am  thy 
Saviour  and  thy  Redeemer,  the  Mighty  One  of 
Jacob  (Isa.  Ix.  16). 

Jehovah  thy  Former  from  the  womb  (Isa.  xlix. 
5). 

Jehovah  my  Rock,  and  my  Redeemer  (Ps.  xix. 
14). 

Thus  saith  Jehovah  thy  Maker  and  Former 
from  the  womb.    Thus  saith  Jehovah  the  King  of 


K.  38]  DOCTBINE    OF    THE    LORD  133 

Israel,  and  bis  Redeemer,  Jehovah  of  Armies  {Isa. 
xliv.  2,  6). 

As  for  our  Redeemer,  Jehovah  of  Armies  is 
Hi.s  name,  the  Holy  One  of  Israel  (laa.  xlvii.  4). 

With  the  mercy  of  eternity  will  I  have  mercy 
on  thee,  saith  Jehovah  thy  Redeemer  {Isa.  liv.  8). 

Their  Redeemer  is  strong,  Jehovah  of  Armies 
is  His  name  (Jer.  i.  34). 

Jehovah  God,  my  Rock,  my  fortress,  the  horn 
of  my  salvation,  my  Saviour  (2  Sam.  xxii.  2,  3). 

Thus  saith  Jehovah  your  Redeemer,  the  Holy 
One  of  Israel  {Isa.  xliii.  14;  xlviii.  17). 

Thus  saith  Jehovah  the  Redeemer  of  Israel,  his 
Holy  One,  Kings  shall  see  {Isa.  xlix.  7). 

I  am  Jehovah,  and  besides  Me  there  is  no  Sa- 
viour {Isa.  xliii.  11). 

Am  nok  I  Jehovah,  and  there  is  none  besides 
Me,  and  there  is  no  Saviour  besides  Me.  Look 
unto  Me  and  be  ye  saved  all  the  ends  of  the 
earth  (Isa.  xlv.  21,  22). 

I  am  Jehovah  thy  God,  and  there  is  no  Saviour 
besides  Me  {Hos.  xiii.  4). 

Thou  hast  redeemed  me,  U  Jehovah  God  of 
truth  {Ps.  xxxi.  5). 

Let  Israel  hope  in  Jehovah,  for  with  Jehovah 
there  is  mercy,  and  with  Him  is  plenteous  re- 
demption, and  He  shall  redeem  Israel  from  all 
his  iniquities  {Ps.  cxxx.  7,  8). 

Jehovah  of  Armies  is  His  name,  and  thy  Re- 


134  DOCTRINE    OF    THE    LORD  [n.  38 

deemer  the  Holy  One  of  Israel,  the  God  of  the 
whole  earth  shall  He  be  called  (Isa.  liv.  5). 

In  these  passages  Jehovah  is  called  the 
"  Redeemer  and  Saviour ;"  and  as  the  Lord 
alone  is  the  Redeemer  and  Saviour,  it  is  He 
who  is  meant  by  "  Jehovah."  That  the 
Lord  is  Jehovah,  that  is,  that  Jehovah  is 
the  Lord,  is  evident  also  from  the  follow- 
ing passages : — 

There  shall  come  forth  a  rod  out  of  the  stem  of 
Jesse,  and  a  shoot  out  of  his  roots  shall  bear  fruit, 
and  the  Spirit  of  Jehovah  shall  rest  upon  Him 
{Isa.  xi.  1,  2). 

It  shall  be  said  in  that  day,  Lo,  this  is  our 
God  ;  we  have  waited  for  Him,  and  He  will  save 
us  ;  this  is  Jehovah,  we  have  waited  for  Him  ;  we 
will  rejoice  and  be  glad  in  His  salvation  (Isa. 
XXV.  9). 

.  The  voice  of  him  that  crieth  in  the  wilderness, 
Prepare  ye  the  way  of  Jehovah,  make  plain  in  the 
solitude  a  pathway  for  our  God.  For  the  glory 
of  Jehovah  shall  be  revealed,  and  all  flesh  shall 
see  it.  Behold  the  Lord  Jehovih  shall  come  in 
strength,  and  His  ann  shall  rule  for  Him  (Isa. 
xl.  3,  5,  10). 

I  Jehovah  will  give  fhee  for  a  covenant  to  the 


N.  38]         DOCTRINE    OF    THE    LORD  136 

people,  for  a  light  of  the  nations.  I  am  Jehovah, 
that  is  My  name,  and  My  glory  will  I  not  give  to 
another  (Isa.  xlii.  0,  8). 

Behold  the  days  come  that  I  will  raise  unto 
David  a  righteous  offshoot,  who  shall  reign  a  King, 
and  shall  prosper,  and  shall  execute  judgment  and 
justice  in  the  earth  ;  and  this  is  His  name  whereby 
He  shall  be  called,  Jehovah  our  righteousness  {Jer. 
rxiii.  5,  6;  xxxiii.  15,  16). 

Thou  Bethlehem  Ephratah,  out  of  thee  shall  He 
go  forth  unto  Me  that  shall  be  a  Ruler  in  Israel ; 
He  shall  stajid  and  feed  [His  flock]  in  the  strength 
of  Jehovah  (Micah  v.  2,  4). 

Unto  us  a  child  is  bom,  unto  us  a  son  is  given, 
and  the  government  shall  be  upon  His  shoulder, 
and  His  name  shall  be  called  God,  Hero,  the  Father 
of  eternity,  upon  the  throne  of  David  to  establish 
and  to  found  it  in  judgment  and  in  justice,  from 
henceforth  and  even  to  eternity  (Isa.  ix.  6,  7). 

Jehovah  shall  go  forth  and  fight  again.st  the 
nations  ;  and  His  feet  shall  stand  upon  the  Mount 
of  Olives  before  the  faces  of  Jerusalem  (Zech.  xiv. 
3,4). 

Lift  up  your  heads,  O  ye  gates ;  and  be  ye 
lifted  up,  ye  doors  of  the  world,  (hat  the  King  of 
glory  may  come  in.  Who  is  this  King  of  glory  ? 
Jehovah  strong  and  a  Hero,  Jehovah  a  Hero  of 
war  {Ph.  xxiv.  7-10). 

In  that  day  shall  Jehovah  of  Armies  be  for  a 


136  DOCTRINE    OF    THE    LORD  [n.  38 

crowii  of  ornament,  and  for  a  diadem  of  beauty, 
unto  the  residue  of  His  people  {Isa.  xxviii.  5). 

I  will  send  you  Elijah  the  prophet,  before  the 
coming  of  the  great  day  of  Jehovah  (Mai.  iv.  5). 

Not  to  mention  other  passages  where  mention  is 
made  of  the  great  and  near  day  of  Jehovah  ;  as 
Ezek.  XXX.  3;  Joel  ii.  11 ;  Amos  v.  18,  20;  Zepk. 
i.  14,  15,  18. 

39.  ii.  That  the  Lord  is  called  "tfie  God 
of  Israel,"  and  "  the  God  of  Jacob"  is  evi- 
dent from  the  following  passages  : — 

Moses  took  the  blood  and  sprinkled  it  upon  the 
people,  and  said.  Behold  the  blood  of  the  cove- 
nant which  Jehovah  hath  made  with  you.  And 
they  saw  the  God  of  Israel,  under  whose  feet  was 
as  it  were  a  work  of  sapphire  stone,  and  as  it  were 
the  substance  of  heaven  {Exod.  xxiv.  8,  10). 

The  multitude  w'ondered  when  they  saw  the 
dumb  speaking,  the  lame  walkuig,  and  the  blind 
seeing ;  and  they  glorified  the  God  of  Israel  (Matt. 
XV.  31). 

Blessed  be  the  Lord  God  of  Israel,  for  He  hath 
visited  and  wrought  deliverance  for  His  people 
Israel,  when  He  raised  up  a  horn  of  salvation  for 
us  in  the  house  of  David  (Luke  i.  68,  69). 

I  will  give  thee  the  treasures  of  darkness,  and 
hidden  riches  of  secret  places,  that  thou  mayest 


N.  39]  DOCTRINE    OF    THE    LORD  137 

know  that  I  Jehovah,  who  have  called  thee  by  thy 
name,  am  the  God  of  Israel  (Isa.  xlv.  3). 

0  house  of  Jacob,  who  swear  in  the  name  of 
Jehovah,  and  of  the  God  of  Israel ;  for  they  are 
called  of  the  city  of  holiness,  and  stay  themselves 
upon  the  God  of  Israel,  Jehovah  of  Armies  is  Hia 
name  (Isa.  xlviii.  1,  2). 

Jacob  shall  see  his  children  in  the  midst  of 
him,  they  shall  sanctify  My  name,  and  they  sliall 
sanctify  the  Holy  One  of  Jacob,  they  shall  fear  the 
God  of  Israel  (Isa.  xxix.  23). 

In  the  end  of  the  days  many  people  shall  go  and 
say,  Come  ye  and  let  us  go  up  to  the  mountain  of 
Jehovah,  to  the  house  of  the  God  of  Jacob,  who 
shall  teach  us  of  His  ways,  that  we  may  walk*  in 
His  paths  (Isa.  ii.  2,  3 ;  Micah  iv.  1,  2). 

That  aU  fiesh  may  know  that  I  Jehovah  am 
thy  Skviour  and  thy  Redeemer,  the  Mighty  One 
of  Jacob  (Isa.  xlix.  26). 

1  Jehovah  am  thy  Saviour  and  thy  Redeemer, 
the  Mighty  One  of  Jacob  (Isa.  Ix.  16). 

Thou  art  in  pain,  0  earth,  before  the  Lord, 
before  the  God  of  Jacob  (Ps.  cxiv.  7). 

David  sware  to  Jehovah,  he  vowed  to  the  Mighty 
One  of  Jacob,  Surely  I  will  not  come  into  the  tent 
of  my  house,  until  I  find  out  a  place  for  Jehovah, 
a  habitation  for  the  Mighty  One  of  Jacob ;  we 
have  heard  of  Him  at  Ephratah  (Bethlehem)  (Pa. 
cxxxii.  2,  3,  5,  6). 


138  DOCTRINE    OF    THE    LORD  [n,  39 

Blessed  be  the  God  of  Israel ;  the  whole  earth 
shall  be  filled  with  His  glorj'  {Ps.  Ixxii.  18,  19). 

Not  to  quote  those  passages  in  which  the  Lord 
is  called  the  God  of  Israel  the  Kedeemer  and  Sa- 
viour ;  as  Luke  i.  47  ;  Isa.  xlv.  15 ;  liv.  5 ;  Pa. 
Ixxviii.  35. 

Besides  many  other  passages,  in  which  He  is 
called  the  God  of  Israel  only ;  as  Isa.  xvii.  6 
xxi.  10,  17  ;  xxiv.  15  ;  xxix.  23  ;  Jer.  vii.  3  ;  ix, 
15;  xi.  3;  xiii.  12;  xvi.  9;  xix.  3,  15;  xxiii.  2 
xxiv.  5 ;  XXV.  15,  27  ;  xxix.  4,  8,  21,  26 ;  xxx.  2 
xxxi.  23 ;  xxxii.  14,  15,  36  ;  xxxiii.  4  ;  xxxiv.  2 
13;  XXXV.  13,  17,  18,  19;  xxxvii.  7;  xxxviii.  17 
xxxix.  16  ;  xlii.  9,  15,  18  ;  xliii.  10 ;  xliv.  2,  7,  11 
25  ;  xlviii.  1  ;  1.  18  ;  li.  33  ;  Ezek.  viii.  4  ;  ix.  3  ;  x, 
19,  20 ;  xi.  22 ;  xliii.  2  ;  xliv.  2  ;  Zeph.  ii.  9 ;  Ps. 
xli.  13 ;  lix.  5  ;  Ixviii.  8. 

40.  iii.  That  the  Lord  is  called  "  the  Holy 
One  of  Israel,'^  is  evident  from  these  pas- 
sages : — 

The  angel  said  to  Mary,  That  Holy  thing  which 
shall  be  born  of  thee  shall  be  called  the  Son  of 
God  {Luke  i.  35). 

I  saw  in  the  visions,  and  behold,  a  Watcher  and  a 
Holy  One  came  down  from  heaven  [Dan.  iv.  13,  23). 

God  came  from  Teman,  and  the  Holy  One  from 
Mount  Paran  [Hah.  iii.  3). 


N.  40]  DOCTRINE    OF    THE    LORD  139 

I  am  Jehovah  your  Holy  One,  the  Creator  of 
Israel,  your  King  {Isa.  xliii.  1*5). 

The  Holy  One  of  Israel,  and  his  Former  {Isa. 
xlv.  H). 

Thus  saith  Jehovah,  the  Redeemer  of  Israel,  His 
Holy  One  {laa.  xlix.  7). 

I  am  Jehovah  thy  God,  the  Holy  One  of  Israel 
thy  Saviour  (Isa.  xliii.  3). 

As  for  our  Redeemer,  Jehovah  of  Armies  is  His 
name,  the  Holy  One  of  Israel  {Isa.  xlvii.  4). 

Thus  saith  Jehovah  your  Redeemer,  the  Holy 
One  of  Israel  {Isa.  xliii.  14;  xlviii.  17). 

Jehovah  of  Armies  is  HLs  name,  and  thy  Re- 
deemer the  Holy  One  of  Israel  (Isa.  liv.  5). 

They  tempted  God,  and  the  Holy  One  of  Israel 
{Ps.  Ixxviii.  41). 

They  have  forsaken  Jehovah,  and  have  pro- 
voked the  Holy  One  of  Israel  (Isa.  i.  4). 

They  have  said.  Cause  the  Holy  One  of  Israel 
to  cease  from  our  faces ,  v?herefore  thus  saith  the 
Holy  One  of  Israel  (/so.  xxx.  11,  12). 

Who  say,  Let  Him  hasten  His  w^ork  that  we 
may  see,  and  let  the  counsel  of  the  Holy  One  of 
Israel  draw  nigh  and  come  (Isa.  v.  19). 

In  that  day  they  shall  stay  upon  Jehovah,  the 
Holy  One  of  Israel,  in  truth  (Isa.  x.  20). 

Crj'  out  and  shout,  0  daughter  of  Zion,  for 
great  is  the  Holy  One  of  Israel  in  the  midst  of 
thee  (laa.  xli.  0). 


140  DOCTRINE    OF    THE    LORD  [N.  40 

The  saying  of  the  God  of  Israel,  In  that  day 
shall  a  man  look  to  his  Maker,  and  his  eyes  shall 
have  respect  to  the  Holy  One  of  Israel  (Isa.  xvii. 
6,7). 

The  meek  shall  increase  their  joy  in  Jehovah, 
and  the  needy  among  men  shall  rejoice  in  the  Holy 
One  of  Israel  {Isa.  xxix.  19 ;  xli.  16). 

Nations  shall  run  unto  thee  because  of  Jehovah 
thy  God,  and  because  of  the  Holy  One  of  Israel 
(Isa.  Iv.  5). 

The  isles  shall  confide  in  Me,  to  bring  thy  sons 
from  far,  unto  the  name  of  Jehovah  of  Armies, 
and  to  the  Holy  One  of  Israel  {Isa.  Ix.  9). 

The  land  is  full  of  guilt  against  the  Holy  One 
of  Israel  {Jer.  li.  6). 

Babylon  hath  been  proud  against  Jehovah, 
against  the  Holy  One  of  Israel  (Jer.  i.  29). 

(Besides  many  other  passages.) 

By  "  the  Holy  One  of  Israel"  is  meant  the 
Lord  as  to  the  Divine  Human ;  for  the  angel 
Gabriel  said  to  Mary,  "  That  Holy  thing 
which  shall  be  born  of  thee  shall  be  called 
the  Son  of  God"  (Luke  i.  35).  That  Jeho- 
vah and  the  Holy  One  of  Israel,  although 
distinctively  mentioned,  are  one  and  the 
same,  is  evident  from  the  passages  here 


K»  40]         DOCTRINE    OF    THE    LORD  141 

quoted,  in  .which  it  is  said  that  Jehovah  is 
that  Holy  One  of  Israel. 

41.  iv.  That  the  Lord  is  called  ^^  Lor(V* 
and  "  God,"  is  evident  from  so  many  pas- 
sages that  if  quoted  they  would  fill  pages. 
Let  these  few  suffice : — 

When  by  the  Lord's  command  Thomas  had  seen 
His  hands  and  touched  His  side,  he  said,  My  Lord 
and  my  God  {John  xx.  27,  28).  « 

They  remembered  that  God  was  their  Rock,  and 
the  High  God  their  Redeemer  (Ps.  Ixxviii.  35). 

Jehovah  of  Armies  is  His  name,  and  thy  Re- 
deemer the  Holy  One  of  Israel,  the  God  of  the 
whole  earth  shall  He  be  called  {laa.  liv.  5). 

The  same  is  evident  from  the  fact  that  they 
adored  Hiift,  and  fell  uix)n  their  fac&s  before  Him 
{Matt.  ix.  18;  xiv.  33;  xv.  25;  xxviii.  9;  Mark 
i.  40  ;  V.  22  ;  vii.  26  ;  x.  17  ;  Luke  xvii.  15,  16  ; 
Johnix.  88). 

So  in  David : — 

We  beard  of  Him  at  Epbratah  ;  we  will  enter 
into  His  dwelling  places,  and  will  bow  ourselves  at 
His  footstool  {Ps.  cxxxii.  6,  7) 

And  it  is  the  same  in  heaven : — 


142  DOCTRINE    OF    THE    LORD  [n.  41 

I  was  in  the  spirit,  and  behold  a  throne  was  set 
in  heaven,  and  one  sat  on  the  throne  like  a  jasper 
and  sardine  stone,  and  there  was  a  rainbow  round 
about  the  throne,  in  sight  like  unto  an  emerald. 
And  the  four  and  twentj'  elders  fell  down  before 
Him  that  sat  on  the  throne,  and  adored  Him  that 
liveth  for  ever  and  ever,  and  cast  their  crowns 
before  the  throne  {Rev.  iv.  2.  3,  10). 

I  saw  in  the  right  hand  of  Him  that  sat  upon 
the  throne  a  book  sealed  within  and  on  the  back 
side,  sealed  with  seven  seals,  and  no  one  was  able 
to  open  the  book.  Then  one  of  the  elders  said, 
Behold  the  Lion  of  the  tribe  of  Judah,  the  root  of 
David,  hath  prevailed  to  open  the  book,  and  to 
loose  the  seven  seals  thereof  ;  and  I  beheld  in  the 
midst  of  the  throne  a  Lamb  standing,  and  He  came 
and  took  the  book,  and  they  fell  down  before  the 
Lamb,  and  worshiped  Him  that  liveth  for  ever  and 
ever  (v.  1,  3,  5-8,  14). 

42.  V.   The  reason  why  the  Lord  is  called 

"  Kinff^'  and  "  the  Anointed,"  is  that  He  was 
the  Messiah,  or  Christ ;  and  "  Messiah"  or 
"  Christ"  means  the  king  and  the  anointed. 
This  is  why,  in  the  Word,  the  Lord  is 
meant  by  "  king,"  and  also  by  "  David," 
who  was  king  over  Judah  and  Israel.    That 


IJr.  42]         DOCTRINE    OF    THE    LORD  143 

•the  Lord  is  called  "  king"  and  "  Jehovah's 
anointed,"  is  evident  from  many  passages 
in  the  Word : — 

The  Lamb  shall  overcome  them  ;  for  He  is  Lord 
of  lords  and  King  of  kings  {Rev.  rvii.  14). 

He  that  sat  upon  the  white  horse  had  on  His 
vesture  a  name  written,  King  of  kings  and  Lord  of 
lords  (xix.  16). 

It  is  from  the  Lord's  being  called  a  "  king," 
that  heaven  and  the  church  are  called  His 
"  kingdom,"  and  that  His  advent  into  the 
world  is  called  "the  Gospel  of  the  king- 
dom." That  heaven  and  the  church  are 
called  His  kingdom,  may  be  seen  in  3faU. 
xii.  28;  xvi.  28;  3Iark  i.  14,  16;  ix.  1; 
XV.  43 ;  Luke  i.  33 ;  iv.  43 ;  viii.  1,  10 ;  ix. 
2,  11,  60;  X.  11 ;  xvi.  16;  xix.  11 ;  xxi.  31; 
xxii.  18;  xxiii.  61.  -And  in  Daniel: — 

God  shall  Bet  up  a  kingdom  Which  shall  never 
be  destroyed  ;  it  shall  break  in  pieces  and  con- 
sume all  these  kingdoms,  and  it  shall  stand  for- 
ever (ii.  44). 

I  saw  in  the  night  visions,  and  behold  one  like 
the  .Son  of   man    came  with  the  clouds  of  the 


144  DOCTKINE    OF    THE    LORD  [n.  42 

heavens.  And  there  was  given  Him  dominion, 
and  glory,  and  a  kingdom,  that  all  peoples,  nations, 
and  languages  should  worship  Him  ;  His  dominion 
is  an  everlasting  dominion,  and  His  kingdom  that 
which  shall  not  be  destroyed  (vii.  13,  14,  27). 

That  His  advent  is  called  "  the  Gospel  of 
the  kingdom,"  may  be  seen  in  Matt.  iv.  23 ; 
ix.  35;  xxiv.  14. 

43.  vi.  That  the  Lord  is  called"  David," 
is  evident  from  these  passages  : — 

In  that  day  they  shall  serve  Jehovah  their  God, 
and  David  their  king,  whom  I  will  raise  up  to  them 
{Jer.  XXX.  8,  9). 

Afterwards  the  sons  of  Israel  shall  return,  and 
shall  seek  Jehovah  their  God,  and  David  their  king, 
and  shall  come  with  fear  to  Jehovah,  and  to  His 
goodness  in  the  end  of  days  {Hos.  iii.  5). 

I  will  raise  up  one  shepherd  over  them,  who 
shall  feed  them  ;  My  servant  David,  he  shall  feed 
them,  and  he  shall  be  tl^eir  shepherd ;  and  I  Je- 
hovah will  be  their  God,  and  My  servant  David  a 
prince  in  the  midst  of  them  (Ezek.  xxxiv.  23,  24). 

That  they  may  be  My  people,  and  that  I  may  be 
their  God ;  and  Da-/id  My  servant  shall  be  king 
over  them,  that  they  may  all  have  one  shepherd  ; 
then  shall  they  dwell  upon  the  land,  they  and  their 
sons  and  their  sons'  sons,  even  to  eternity  ;  and 


N.  43]         DOCTRINE    OF    THE   LORD  145 

David  shall  be  their  prince  to  eternity  ;  and  I  will 
make  a  covenant  of  peace,  and  it  shall  be  a  cove- 
nant of  eternity  with  them  {Ezek.  xxxvii.  23-26). 

I  will  make  a  covenant  of  eternity  with  you,  the 
sure  mercies  of  David  :  behold,  I  have  given  him 
for  a  witness  to  the  people,  a  prince  and  a  law- 
giver to  the  nations  {Isa.  Iv.  3,  4). 

In  that  day  I  will  raise  up  the  tent  of  David  that 
is  fallen,  and  close  up  the  breaches  thereof  ;  I  will 
restore  his  ruins,  and  will  build  it  as  in  the  days 
of  eternity  (^mos  ix.  11). 

The  house  of  David  shall  be  as  God,  as  the  angel 
of  Jehovah  before  them  (Zech.  xii.  8). 

In  that  day  there  shall  be  a  fountain  open  to  the 
.)lpuse  of  David  (ZecA.ziii,  1). 

44.  He  who  knows  that  the  Lord  is  meant 
by  David^"  may  know  why  David  so  fre- 
quently wrote  of  the  Lord  in  his  Psalms 
while  writing  about  himself;  as  in  these 
words : — 

I  have  made  a  covenant  with  My  chosen,  I  have 
sworn  luito  David  My  servant ;  thy  seed  will  I  es- 
tablish to  eternity,  and  will  build  up  thy  throne 
to  generation  and  generation  ;  and  the  heavens 
shall  confess  thy  wonder,  thy  truth  also  in  the  con- 
gregation of  the  saints.  Tliou  spakest  in  vision  to 
Thine  holy  one  and  saidst,  I  have  laid  help  upon 
10 


146  DOCTRINE    OF    THK    LOBD  [n.  44 

one  that  is  mighty,  I  have  exalted  one  chosen  out 
of  the  people,  I  have  found  David  My  servant,  with 
My  holy  oil  have  I  anointed  him,  veith  -whom  My 
hand  shall  be  established,  Mine  arm  also  shall 
strengthen  him.  My  truth  and  My  mercy  shall  be 
with  him,  and  in  My  name  shall  his  horn  be  ex- 
alted, I  will  set  his  hand  in  the  sea,  and  his  right 
hand  in  the  rivers.  He  shall  cry  unto  Me,  Thou 
art  my  Father,  my  God,  and  the  rock  of  my  salva- 
tion. I  will  also  make  him  My  first-bom,  higher 
than  the  kings  of  the  earth ;  My  covenant  shall 
stand  fast  with  him  ;  his  seed  will  I  make  to  en- 
dure to  eternity,  and  his  throne  as  the  days  of 
the  heavens.  Once  have  I  sworn  by  My  holiness 
that  I  will  not  lie  unto  David  ;  his  seed  shall  en- 
dure to  eternity,  and  his  throne  as  the  sun  before 
Me  ;  it  shall  be  established  to  eternity  as  the  moon, 
and  a  faithful  witness  in-  the  clouds (Ps.  Ixxxix. 
3-5,  19-21,  24-29,  35-37)." 

And  so  in  other  Psalms,  as  Ps.  xlv.  1-17  ;  cxxii. 
4,  5 ;  cxxxii.  8-18. 


N.  46]         DOCTRINE    OF    THE   LORD  147 

IX. 

God  is  One,  and  the  Lord  is  that  God. 

45.  From  the  numerous  passages  quoted 
from  the  Word  in  the  preceding  chapter,  it 
is  evident  that  the  Lord  is  called  Jeho- 
vah, the  God  of  Israel  and  of  Jacob,  the 
Holy  One  of  Israel,  Lord,  and  God,  and  also 
King,  the  Anointed,  and  David,  from  which 
it  may  be  seen,  as  yet  however  as  through 
a  glass,  darkly,  that  the  Lord  is  God  Him- 
self, from  and  about  whom  is  the  Word! 
Now  it  is  known  in  the  whole  world  that 
God  is  one,  and  no  man  possessed  of  sound 
reason  denies  it.  It  remains  therefore  to 
confirm  this  from  th^  Word ;  and,  in  addi- 
tion, that  the  Lord  is  that  God. 

i.  That  Qod  is  one,  is  confirmed  by  these 
passages  of  the  Word : — 

Jesus  said.1  '1^9  first,  of  all  the  commandments 
is,  Hear,  O  Israel,  The  Lord  our  God  is  one  Lord  ; 
therefore  thou  shalt  love  the  Lord  thy  God  with 
all  thy  heart,  and  with  all  thy  soul  (Mark  zii.  29, 
80^ 


148  DOCTRINE    OF    THE    LORD  [n.  45 

Hear,  O  Israel,  Jehovah  our  God  is  one  Jehovah  ; 
and  thou  shall  love  Jehovah  thy  God  with  all  thy 
heart,  and  with  all  thy  soul  (Deut.  vi.  4,  6). 

One  came  unto  Jesus  and  said,  Good  Master, 
what  good  thing  shall  I  do  that  I  may  have  eternal 
life  ?  Jesus  said  unto  him,  "Why  callest  thou  Me 
good  ?  There  is  none  good  but  the  one  God  (Matt. 
xix.  16,  17). 

That  all  the  kingdoms  of  the  earth  may  know 
that  Thou  alone  art  Jehovah  (Isa.  xxxvii.  20). 

I  am  Jehovah  and  there  is  none  else  ;  there  is  no 
God  besides  Me :  that  they  may  know  from  the 
rising  of  the  sun,  and  from  the  west,  that  there 
is  no  God  besides  Me  :  I  am  Jehovah  and  there  is 
none  else  (laa.  xlv.  5,  6). 

O  Jehovah  of  Annies,  God  of  Israel,  that  dwell- 
est  on  the  cherubim,  Thou  art  the  God,  even  Thou 
alone,  over  all  the  kingdoms  of  the  earth  (Isa. 
xxxvii.  16). 

Is  there  a  God  besides  Me  ?  and  a  Kock  ?  I  know 
not  any  (Isa.  xliv.  8). 

Who  is  God  save  Jehovah  ?  and  who  is  a  Rock 
save  our  God  ?  (Ps.  xviii.  31). 

ii.  That  the  Lord  is  that  God,  is  con- 
firmed by  these  passages  of  the  Word : — 

Surely  God  is  in  thee,  and  there  is  none  else, 
there  is  no  God.    Verily  Thou  art  a  God  that  hidest 


N."  46]         DOCTRIITB    OF    THE    LORD  l49 

Thyself,  0  God  of  Israel,  the  Saviour  (7so.  xlv. 
14,  15). 

Have  not  I  Jehovah  ?  and  there  is  uo  God  else 
besides  Me,  a  just  God  aud  a  Saviour,  there  is  none 
besides  Me.  Look  unto  Me  that  ye  may  be  saved, 
all  the  ends  of  the  earth  ;  for  I  am  God,  aad  there 
is  none  else  (Isa.  xlv.  21,  22). 

I  am  Jehovah,  and  besides  Me  there  is  no  Sa- 
viour (Isa.  xliii.  11). 

I  am  Jehovah  thy  Crod,  and  thou  sbalt  acknowl- 
edge no  God  but  Me  ;  for  there  is  no  Saviour  be- 
sides Me  {Hos.  xiii.  4). 

Thus  saith  Jehovah  the  King  of  Israel,  and  his 
Redeemer  Jehovah  of  Armies,  I  am  the  First  and 
I  am  tlie  Last,  and  besides  Me  there  is  no  God 
(Isa.  xliv.  6). 

Jehovah  .of  Armies  is  His  name,  aud  thy  Re- 
deemer the  Holy  One  of  Israel ;  the  God  of  the 
whole  earth  shall  He  be  called  (Isa.  liv.  6). 

In  that  day  Jehovah  shall  be  king  over  all  the 
earth  ;  in  that  day  there  shall  be  one  Jehovah,  and 
His  name  one  {Zech.  xiv.  9). 

As  the  Lord  alone  is  the  Saviour  and  the 
Redeemer,  and  as  it  is  said  that  Jehovah  is 
that  Saviour  and  Redeemer,  and  that  there 
is  none  besides  Him,  it  follows  that  the  one 
God  is  no  other  than  the  Lord. 


150  DOCTRINE    OF    THE    LOKD  [n.  46 

X. 

The  Holy  Spirit  is  the  Divine  pro- 
ceeding FROM  the  Lord,  and  this  is 
the  Lord  Himself. 

46.  Jesus  has  said  in  Matthew : — 

All  power  ( potestaa)  is  given  unto  Me  in  heavsn 
and  on  earth  ;  go  ye  therefore  and  make  disciples 
of  all  nations,  baptizing  them  into  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Spirit ; 
teaching  them  to  observe  all  things  whatsoever  I 
have  commanded  you  ;  and  lo  I  am  with  you  all 
the  days  even  to  the  consummation  of  the  age 
(xxviii.  18-20). 

It  has  already  been  shown  that'  the  Di- 
vine called  "  the  Father,"  and  the  Divine 
called  "  the  Son,"  are  a  one  in  the  Lord ; 
and  it  shall  now  be  shown  that  "  the  Holy 
Spirit"  is  the  same  as  the  Lord.  [2]  The 
reason  why  the  Lord  said  that  they  were 
to  baptize  into  the  name  of  the  Father  and 
of  the  Son  and  of  the  Holy  Spirit,  is  that 
there  is  in  the  Lord  a  trine  or  trinity ;  for 


N.  46j  DOCTKINB   OF    THB    LORD  161 

there  is  the  Divine  called  the  Father,  the 
Divine  Human  called  the  Son,  and  the  pro 
ceeding  Divine  called  the  Holy  Spirit.  The 
Divine  called  the  Father,  and  the  Divine 
called  the  Son,  are  the  Divine  ex  Quo  ;* 
and  the  proceeding  Divine  is  the  Divine 
per  Quod.-\  That  the  Divine  which  pro- 
ceeds from  the  Lord  is  no  other  than  the 
Divine  which  is  Himself,  will  be  seen  in  the 
treatises  on  the  Divine  Providence,  Omnipo- 
tence, Omnipresence f'dJxd  Omniscience  ;t  for 
it  is  a  matter  of  deep  investigation.  [3] 
That  there  is  a  trine  in  the  Lord  may  be 
illustrated  by  comparison  with  an  angel, 
who  has  a  soul  and  a  body,  and  also  a  pro- 
ceeding. That  which  proceeds  from  him 
is  himself  outside  of  him.  I  have  been 
permitted  to  learn  many  things  about  this 
proceeding,  but  this  is  not  the  place  to  pre- 
sent them.     [4]  After  death  the  first  thing 

•  LiteralUj,  llie  Divine  from  -which  ;  that  is,  the  Divine 
which  is  the  soarce.  [Tk.] 

t  Literally,  tho  Divine  by  nieaiiHof  which  ;  that  is,  the 
Divine  which  is  the  instrument  or  executive  agency.  [Tr.] 

X  See  fuot-Dote  io  Autbur'a  preface.  £Ts.] 


162  DOCTRINE    OF   THE    LORD  [n.  46 

the  angels  teach  every  man  who  looks  to 
God  is  that  the  Holy  Spirit  is  not  any  other 
than  the  Lord ;  and  that  '*  to  go  forth"  and 
"to  proceed"  is  nothing  else  than  to  en- 
lighten and  teach  by  the  presence,  which  is 
according  to  the  reception,  of  the  Lord.  The 
result  is  that  after  death  very  many  people 
put  away  the  idea  they  had  formed  in  this 
world  about  the  Holy  Spirit,  and  receive  the 
idea  that  it  is  the  Lord's  presence  with  man 
through  angels  and  spirits,  by  and  according 
to  which  the  man  is  enlightened  and  taught. 
[S]  Moreover,  it  is  usual  in  the  Word  to 
name  two  Divines,  and  sometimes  three, 
which  yet  are  one ;  as  Jehovah  and  God, 
Jehovah  and  the  Holy  One  of  Israel,  Je- 
hovah and  the  Mighty  One  of  Jacob,  and 
also  God  and  the  Lamb.  And  as  these  are 
one,  it  is  said  in  other  places,  Jehovah  alone 
is  God,  Jehovah  alone  is  holy,  and  He  is 
the  Holy  One  of  Israel,  and  there  is  none 
besides  Him ;  and  also  instead  of  God  it  is 
sometimes  said  the  Lamb,  and  instead  of 
the  Lamb,  God ;  this  is  done  in  the  Reve- 


k:  46]      DocTtiiirt  OF  the  lord  153 

lation  ;  the  other  expressions  occur  in  the 
Prophets.  [6]  That  it  is  the  Lord  only 
who  is  meant  by  the  Father,  Son,  and  Holy 
Spirit  in  Matt,  xxviii."  19,  is  evident  from 
what  there  precedes  and  what  follows.  In. 
the  preceding  verse  the  Lord  says,  "All 
power  is  given  unto  Me  in  heaven  and  on 
earth,"  and  in  the  following  verse  He  says, 
"  Lo,  I  am  with  you  all  the  days,  even  to 
the  consummation  of  the  age;"  thus  He 
speaks  of  Himself  only,  so  that  He  spoke 
in  that  manner  [about  the  Father,  Son,  and 
Holy  Spirit]  to  make  His  disciples  aware 
that  there  is  a  trinity  in  Him.  [7]  In  order 
that  it  may  be  known  that  the  Holy  Spirit 
is  not  a  Di^^ne  other  than  the  Lord  Himself, 
it  shall  be  shown  what  is  meant  by  "  spirit" 
in  the  Word.  By  "  spirit"  is  meant,  i.  Man's 
life  in  general,  ii.  As  man's  life  varies  ac- 
cording to  his  state,  by  "  spirit"  is  meant  the 
varying  affection  of  life  in  man.  iii.  Also 
the  life  of  one  who  is  regenerate,  whicli  is 
called  spiritual  life.  iv.  But  where  "  spirit" 
is  said  of  the  Lord,  His  Divine  life  is  meant, 


154  DOCTRINE    OF    THE    LORD  [n.  46 

thus  the  Lord  Himself,  v.  Specifically,  the 
life  of  His  wisdom,  which  is  called  the 
Divine  truth,  vi.  Jehovah  Himself,  that 
is,  the  Lord,  spoke  the  Word  through  the 
prophets. 

47.  i.  That  by  "  spirit"  is  meant  man's 
life,  is  evident  from  ordinary  discourse,  in 
which  it  is  said  that  a  man,  when  he  dies, 
yields  up  his  spirit,  so  that  by  "  spirit"  in 
this  sense  is  meant  the  life  of  the  respira- 
tion, and  in  fact  the  term  "  spirit"  is  de- 
rived from  the  respiration,  and  this  is  why, 
in  the  Hebrew  language,  there  is  one  word 
for  both  "  spirit"  and  "  wind."  There  are 
in  man  two  fountains  of  life,  one  is  the 
motion  of  the  heart,  and  the  other  is  the 
respiration  of  the  lungs.  The  life  from  the 
respiration  of  the  lungs  is  what  is  properly 
meant  by  "  spirit"  and  also  by  "  soul." 
That  this  acts  as  one  with  the  man's  thought 
from  the  understanding,  and  that  the  life 
from  the  heart's  motion  acts  as  one  with 
his  will's  love,  will  be  seen  in  its  own 
place       That  man's  life  is  meant  in  the 


N.  47]         DOCTBIITB    OF   THE   LORD  166 

Word  by  "spirit,"  is  evident  from  these 
passages : — 

Thou  gatberest  in  their  breath  {spiritum),  they 
expire,  and  return  into  dust  {Pa.  civ.  29). 

He  remembered  that  they  were  flesh,  a  wind 
{apiritus)  tliat  passeth  away,  and  cometh  not  again 
{Pa.  Ixxviii.  39). 

When  his  breath  has  gone  forth,  he  will  return 
into  earth  {Pa.  cxlvi.  4). 

Hezekiah  lamented  that  the  life  of  his  spirit 
should  go  forth  {laa.  xrxviii.  16).  j  ,  ,  ,;, 

The  spirit  of  Jacob  revived  {Oen^  xlv.  27). 

A  inolten  image  is  falsehood,  and  there  'is  no 
breath  in  it  {Jer.  li.  17). 

The  Lord  Jehovih  said  to  the  dry  bones,  I  will 
cause  breath  to  enter  into  you,  that  ye  may  live. 
Come  from"  the  four  winds  0  breath,  and  breathe 
upon  these  slain,  and  they  shall  live ;  and  the 
breath  came  into  them,  and  they  revived  (Ezek, 
xxxvii.  5,  0,  9,  10). 

Jesus  took  the  daughter  [of  Jairus]  by  the  hand, 
and  her  spirit  returned,  and  she  rose  up  immedi- 
ately (Luke  viii.  64,  65). 

48.  ii.  As  man's  life  varies  acoordinff  to 
his  statCf  by  '' spirit"  is  meant  the  varying 
affection  of  life  in  tnan.  As,  1 :  The  life 
of  wisdom,: — 


166  DOCTRINE    OF    THE    LORD  [n.  48 

Bezaleel  was  filled  with  the  spirit  of  wisdom, 
intelligence,  and  knowledge  (Exod.  xxxi.  3). 

Thou  shalt  speak  unto  all  that  are  wise-hearted, 
whom  I  have  filled  with  the  spirit  of  wisdom 
(Exod.  xxviii.  3). 

Joshua  was  filled  with  the  spirit  of  wisdom 
{Deut.  xxxiv.  9). 

Nebuchadnezzar  said  of  Daniel  [in  whom  is  the 
spirit  of  the  holy  gods.  The  queen  said]  that  an 
excellent  spirit  of  knowledge,  intelligence,  and 
wisdom  was  in  him  (Dan.  iv.  8  ;  v.  12). 

They  that  erred  in  spirit  shall  know  intelligence 
(Isa.  xxix.  24). 

2.  The  excitation  of  life  : — 

Jehovah  hath  stirred  up  the  spirit  of  the  kings 
of  Media  (Jer.  li.  11). 

Jehovah  hath  stirred  up  the  spirit  of  Zeinib- 
babel,  and  the  spirit  of  all  the  remnant  of  the 
people  (Haggai  i.  14). 

I  will  put  a  spirit  in  the  king  of  Assyria,  that 
he  may  hear  a  rumor,  and  shall  return  into  his 
own  land  (Isa.  xxxvii.  7). 

Jehovah  hardened  the  spirit  of  Sihon  the  king 
(Deut.  ii.  30). 

That  which  cometh  up  upon  your  spirit  shall  not 
be  at  all  (Ezek.  xx.  32). 

3.  Freedom  of  life : — 


N.  48]         DOCTRINE   OF    THE   LORD  157 

[It  ie  said  of]  the  four  living  creatures  (which 
were  cherubs)  seen  by  the  prophet,  Whithersoever 
the  spirit  was  to  go,  they  went  {Ezek.  i.  12,  20). 

4.  Life  in /ear, pain  or  grief,  and  anger  :—^ 

That  every  heart  may  melt,  and  all  hands  be 
let  down,  and  every  spirit  be  faint  {Ezek.  xxi.  7). 

My  spirit  hath  failed  upon  me ;  my  heart  is 
amazed  in  the  midst  of  me  (Ps.  czlii.  3  ;  cxliii.  4). 

My  spirit  is  consumed  {Ps.  cxliii.  7). 

As  for  me  Daniel,  my  spirit „wasgr\^,ved,(Z)an. 

The  spirit  of  Pharaoh  was  troubled  {Gen.  xlk  8). 

Nebuchadnezzar  said,  My  spirit  was  troubled 
{Dan.  ii.  3). 

I  went  in  sadness  in  the  heat  of  my  spirit  {Ezek. 
ui.  14). 

5.  A  life  of  various  evil  affection.s : — 

Provided  that  in  his  spirit  there  is  no  guile  (Ps. 
xxxii.  2).       •  :  \  1^  ^;.  ,|      f.  ,.     ..., 

Jehovah  hath  mingled  a  spirit  of  perversities  in 
the  midst  thereof  {Isa.  xix.  14). 

He  said  to  the  foolish  prophets  that  go  away 
after  their  own  spirit  {Ezek.  xiii.  3). 

The  prophet  is  a  fool,  the  man  [that  hath  a] 
spirit  is  mad  {Hos.  ix.  7). 

Take  ye  heed  to  your  spirit,  and  deal  not  treach- 
erously {Mai.  il  16). 


158  DOCTRINE    OF.  THE    LORD  [n.  48 

The  spirit  of  whoredoms  hath  led  them  astray 
{Ros.  iv.  12). 

The  spirit  of  whoredoms  is  in  the  midst  of  them 
{Eos.  V.  4). 

When  the  spirit  of  jealousy  hath  passed  upon 
him  {Num.  V.  14).  ""'   '^'••'-'    ""^  "    "="' 

A  man  who  wandereth'iiif  e^i^t'  Alitf  cKatteteth 
a  lie  (McaA  ii.  11).  '■■'■^  '^^^'^   -V- 

A  generation  whose  spiHt  ■^asri^t  steadfast  with 
God  (Ps.  Ixxviii.  8). 

Jehovah  hath  poured  out  upon  you  the  spirit  of 
deep  sleep  (Isa.  xxix.  10). 

Ye  shall  conceive  chaff,  ye  shall  bring  forth 
stubble  ;  as  for  your  spirit,  fire  shall  devour  you 
(Isa.  xxxiii.  11). 

6.  Infernal  life  : — 

I  will  cause  the  unclean  spirit  to  pass  out  of  the 
land  {Zech.  xiii.  2). 

When  the  miclean  spirit  is  gone  out  of  a  man, 
he  walketh  through  dry  places,  and  he  afterwards 
joineth  to  himself  seven  spirits  worse  than  him- 
self, and  they  enter  in  and  dwell  there  {Matt. 
xii.  43-45). 

Babylon  is  become  the  hold  of  every  foul  spirit 
{Rev.  xviii.  2). 

7. .  Besides  the  infernal  spirits  themselves  by 
whom  men  are  troubled : — 


N.  48]         DOCTRIKE    OF    THE    LORD  159 

Matt.  viii.  16  ;  x.  1 ;  xii.  43-45 ;  Mark  1.  23-27  ; 
ix.  17-29;  Luke  iv.  33,  36;  vi.  17,  18 ;  vii.  21; 
viii.  2,  29 ;  ix.  39,  42,  55 ;  xi.  24-26 ;  xiii.  11  ;  liev. 
xiii.  15 ;  xvi.  13,  14. 

49.  iii.  That  by  "  spinf'  is  meant  t^e  life 
of  one  who  is  regenerate,  which  h  called 
spiritual  life : — 

Jesus  said,  £xcejp^,a  inan  be  bom  of  waiter  and 
of  the  spirit,  he  cannot  enter  into  the  kuigddm  of 
God  (JoAn  iii.  5).  ,    •  , 

I  will  give  you  a  new  heart,  and  a  new  spirit. 
I  will  put  My  spirit  withiij  you,  and  cause  you  to 
walk  in  My  statutes  (Ezek.  xxx\-i.  26,  27).  .     , 

To  give  a  new  heart  and  a  new  spirit  [Ezek. 
xi.  19). 

Create  in  me  a  clean  heart,  O  Guil,  and  renew 
a  steadfast  spirit  within  me.  Restore  unto  me  the 
joy  of  Thy  salvation,  and  let  a  willing  spirit  uphold 
me  (Fa.  li.  10,  12).  ^   ,       V^    '  "    '       "^ 

Make  you  a  new  heart,,  and  a  new  spirit ;  for 
why  will  ye  die,  O  house  of  Israel  {Ezek.  xviii.  31). 

Thou  sendest  forth  Thy  spirit,  they  arei  created, 
and  Thou  renewest  the  faces  of  the .  eartbi^  {P$. 

civ.  80).  ■••£.,:'.,,/, 

The  hour  cometh,  and  now  is,  wteri  the  t^|tie 
worshipers  shall  worship  the  Father  m  spirit  anjjl, 
in  truth  (John  iv.  23). 


160  DCJCTRIXE    OF    THE    LORD  [n.  49^ 

Jehovah  God  giveth  breath  {animam)  to  the 
people,  and  spirit  to  them  that  walk  therein  {Isa. 
xlii.  5). 

Jehovah  formeth  the  spirit  of  man  in  the  midst 
of  him  {Zech.  xii.  1). 

With  my  soul  have  I  awaited  Thee  m  the  night ; 
with  my  spirit  in  the  midst  of  me  have  I  awaited 
Thee  in  the  morning  (Isa.  xxvi.  9). 

In  that  day  shall  Jehovah  be  for  a  spirit  of 
judgment  to  him  that  sitteth  in  judgment  (7*o. 
xxviii.  5,  6). 

My  spirit  hath  rejoiced  in  God  my  Saviour  (Luke 

They  have  quieted  my  spirit  iti  the  land 'i)f  the- 
north  (Zec%.  vi.  8).  -  '  't;    i--  /[A  ...  .    ■  .- 

Into  Thy  hand  I  commend  my  spirit ;  Tnou 
hast  redeemed  me  (Ps.  xxxi.  5). 

Did  not  He  make  one,  and  the  rest  in  whom  was 
spirit  ?  (Mai.  ii.  15). 

After  three  days  and  a  half  thfe  spirit  of  life 
from  God  entered  into  the  two  witnesses  that  had 
been  killed  by  the  beast  (Rev.  xi.  11).  -  ■ 

I  Jehovah  the  former  of  the  moimtains,  and  the 
creator  of  the  wind  (spiritus)  (Amos  iv.'13). 

O  God,  the  God  of  the  spirits  as  to  all  flesh 
{Num.  xvi.  22;  xxvii.  18) 

,  I  will  pour  upon  the  house  of  David,  and  upon 
the  inhabitant  of  Jerusalem,  the  spirit  from  on  high 
[Zech.  xii.  10). 


N-  49]         DOCTRINE   OF    THE   LORD  161 

.  Until  He  bath  poured  upon  us  the  spirit  from 
on  high  (Isa.  xxxii.  15). 

I  will  pour  waters  upon  him  that  is  thirsty,  and 
brooks  upon  the  dry  [ground],  I, vill  poux  My  spirit 
upon  thy  seed  (Isa.  xliv.  3). 

I  will  pour  My  spirit  upon  all  flesh,  also  upon  the 
servants  and  the  handmaids  ;  in  those  days  will  I 
pour  out  My  spirit  {Joel  ii.  28,  29).  (To  pour  out 
the  spirit  means  to  regenerate ;  as  does  also  to 
give  a  new  heart  and  a  new  spirit.) 

[2]   That  by  *^  spirit"  is  meant  spiritual  life 
in  those  who  are  iti  humiliation  :— 

I  dwell  in  a  contrite  and  humble  spirit,  and  to 
revive  the  spirit  of  the  himible,  and.  to  revive  the 
heart  of  the  contrite  ones  (Isa.  Ivii.  15). 

The  sacrifices  of  God  are  a  brokeo  spirit,  a 
broken  and  contrite  heart,  0  God,  Thou  wilt  not 
despise  (P8.  li.  17). 

He  will  give  the  oil  of  joy  for  mourning,  and 
the  garment  of  praise  for  the  spirit  of  heaviness 
(Ita.  Ixi.  3). 

A  woman  forsaken  and  grieved  in  spirit  \J.»a,  , 
liv.  6).  .^.....v.l 

Blessed  are  the  poor  in  spirit,  for  theira  is  die 
kingdom  of  the  heavens  (MaU;  v.  3). 

50.  iv.   That  where  "  spirit"  is  said  of 
the  Lord,  there  is  meant  Mis  Divine  life, 
11 


162  I^bCTItlNE    OB*   l-HE    LORD         \_S.  50 

thtis  the  Lord  Himsetf,  is  evident  from  these 
passages : — 

He  whom  the  Father  hath  sent  speaketh  the 
words  of  God,  for  God  hath  not  given  the  spirit 
by  measure  imto  Him  ;  the  Father  loveth  the  Son, 
and  hath  given  all  things  iato  His  hand  {John  iii. 
34,35).  ..-\)  ;i.i'; 

There  shall  go  forth  a  rod  out  of  the  stem  of 
Jesse,  and  the  spirit  of  Jehovah  shall  rest  upon 
Him,  the  spirit  of  wisdom  and  intelligence,  the 
spirit  of  counsel  and  might  {Isa.  xi.  1,2). 

I  have  put  My  spirit  upon  Him,  He  shall  bring 
forth  judgment  to  the  nations  [Isa.  xlii.  1). 

When  the  enemy  shall  come  as  a  pent-up  stream, 
the  spirit  of  Jehovah  shall  liftlip  a  standard  against 
him  ;  then  «hall  the  Redeemer  come  to  Zion  {I»a. 
lix.  19,  20).  :. 

The  spirit  of  the  Lord  Jehovih  is  upon  Me  ; 
Jehovah  hath  anointed  Me  to  preach  good  tidings 
to  the  poor  [Isa.  Ixi.  1  ;  Luke  iv.  18). 

Jesus  knowing  in  His  spirit  that  they  so  rea- 
soned within  themselves  {Mark  ii.  8). 

Jesus  exulted  in  spirit,  and  said  {Luke  x.  21). 

Jesus  was  troubled  in  His  spirit  (/o^nxiii.  21). 

Jesus  sighed  In  His  spirit  {Mark  viii.  12). 

[2]'  "Spirit'^  asij^ed  for  Jehovah  Himself, 
thai  iSf  the  Lord : — 


K.  60j        .  DOCTRIifl!:   <W    THB    LORD  163 

God  is  a  Spiiut  {John  iv.  24).  ;  .^ 

Who  hath  directed  the  Spirit  of  Jehovah,  or 
who  is  a  man  of  His  counsel  ?  (Isa.  xl.  13). 

The  Spirit  of  Jehovah  led  them  by  the  hand 
of  Moses  (Isa.  Ixiii,  12,  14)^-„.ir  r-jh  jiiy  .'!•. 
; ;     Whither  shall  I  go  from  Thy  Spirit,;  and  whither 
f /shall  I  flee?  {Ps.  cxxxix.  7). 

Jehovah  said,  Not  by  uxight,  but  by  My  Spirit 
shall  he  do  it  (Zech.  iv.  6). 

They  provoked  the  Spirit  of  His  holiness,  there- 
fore He  was  turned  to  be  their  enemy  {Iscu  Ixlii. 
10 ;  Ps.  cvi.  83,  40). 

My  Spirit  shall  not  strive  with  man  for  ever,  for 
he  is  flesh  {Gen.  vi.  3). 

I  will  not  contend  to  eternity,  for  the  Spirit - 
should  fail  before  Me  {Isa.  Ivii.  10). 

The  blasphemy  against  the  Holy  Spirit  shall  not 
be  f  orgiveh  ;  but  he  who  shall  speak  a  word  against^ 
the  Son  of  man,  it  shall  be  forgiven  {Matt.  xii.  31, 
82  ;  Mark  iii.  28-30  ;  Luke  xii.  10). 

"Blasphemy  against  the  "Holy  Spirit,"  is 
blasphemy  against  the  Lord's  Divine;  "a 
word  against  the  Son  of  man,"  is  something 
said  against  the  Word  by  wrongly  inter- 
preting its  meaning ;  for  "  the  Sou  of  man"' 
is  the  Lord  in  respect  to  the  Word,  as  has 
been  shown  above 


164  DOOTBINE    OJF   THE   LOBD         [n.  51 

51.  V.  Thatby*'  spirit,"  when  said  of  the 
Lord,  is  specifically  meant  the  life  of  iTis  wis- 
dom, whio^h  is  Divif^e  Truth  .• — :      ^ 

I  tell  you  the  truthjit  ia  Expedient  for  yoil  tliat 
I  go  away,  for  if  I  go  nbt  away  the  Comforter  will 
not  come  luito  you,  but  if  I  go  away  I  will  send 
Him  unto  you  '(/ofen  xvi.  7). 

When  He,  the  Spirit  of  Truth,  is  come,  He  will 
lead  you  into  all  truth.  He  shall  not  speak  from 
Himself  ;  but  whatsoever  He  shp.ll^.J^eay,  that  shall 
He  speak  (JoAn  x\i.  13).  ,  '     •     ■     - 

He  shall  glorify  Me,  for  He  shall  receive  of  Mine, 
and  shall  declare  it  imto  you :  all  things  that  the 
Father  hath  are  Mine.;  therefore  said  I  that  He 
shall  receive  of  Mine  and  shall  declare  it  unto  you 
{John  xvi.  14,  15). 

I  will  ask  the  Father,  that  He  may  give  you 
ar.other  Comforter,  the  Spirit  of  Truth,  whom  the 
world  cannot  receivCj  because  it  seeth  Him  not, 
neither  knoweth  Him  ;  but  ye  know  Him,  for  He 
abideth  with  you,  and  shall  be  in  you :  I  will  not 
leave  you  orphans,  I  come  t0  3(pu,jadjMUaU:See 
,:)VIe  (JoAn  xiv.  16-19).  •    .,,f^,    tpffj'^v::    F)m;- 

When  the  Comforter  is  come,  whom  I  will 
send  unto  you  from  the  Father,  even  the  Spirit 
of  Truth,  Hfe  shall  testify  of  Me  (John  xv.  26). 

Jesus  cried,  saying.  If  any  one  thirst  let  him 


N.  5l]         DOCTRIKE    OF    THE    LORD  166 

come  iinto  Me  and  drink  ;  he  thatbelieveth  in  Me, 
as  the  Scripture  hath  said,  out  of  his  belly  shall 
flow  streams  of  living  water.  This  He  said  of  the 
spirit  which  they  that  "believe  in  iHim  should  re- 
ceive. For  the  Holy  Spirit  was  not  yet,  because 
Jesus  was  not  yet  glorified  {John  \ii.  37-89). 

Jesus  breathed  on  His  disciples,  and  said,  Re- 
ceive ye  the  Holy  Spirit  {John  xx-  22). 

[2]  That  by  the  "  Comforter,"  the  "  Spirit 
of  Truth,"  and  the  "  Holy  Spirit,"  the  Lord 
meant  Himself,  is  evident  from  His  words 
— that  "the  world  did  not  as  yetknow  Him," 
for  they  did  not  as  yet  know  the  Lord.  And 
when  He  said  that  He  "  would  send  it,"  He 
added,  "  I  will  not  leave  you  orphans,  I 
come  to  you,  and  ye  shall  see  Me"  (John 
xiv.  16-19,  26,  28) ;  and  iu  another  place, 
"  Lo  I  am  with  you  all  the  days,  even  to 
the  consummation  of  the  age"  (Matt,  xxviii. 
20) ;  and  when  Thomas  said,  "  We  know 
not  whither  Thou  goest,"  Jesus  said,  "  I  am 
the  way  and  the  truth"  (John  xiv.  5,  6). 

[3]  As  the  «  Spirit  of  Truth"  or  «  Holy 
Sj)irit"  is  the  same  as  the  Lord,  who  is  the 
Truth  itself,  it  is  said,  "the  Holy  Spirit 


166  DOCTRINE    OF    THE    LORD  [n.  61 

wks  riot  yet,  because  Jesus  was  not  yet 
glorified"  (John  vii;  39)  •  for  after  His  glori- 
fication or  complete  uni|;ion  with  tlie  Father, 
jsrhich  was  effected  ,by-  l^l^e;  pafisipn  oX  the 
cross,  the  Lord  was  Divine  wisdom  and  Di- 
vine truth  itself,  thus  the  Holy  Spii'it.  The 
reason  why  thie*  Lbtd  bteathed  on  the  dis- 
ciples and  "  said,  "  Receive  jq  the  Holy 
Spirit,"'  was  that  all  the  breathing  of  heaven 
is;  froml^he  'Lord;  -For  angels  as  well  as 
men  have  bre-athing  and  beating  of  the 
heart;  their  breathing  being  according  to 
their  reception  of  wisdom  from  the  Lord, 
and  their  beating  of  the  heart  or  pulse  being 
according  to  their  reception  of  Divine  love 
from  the  Lord.:  That  this  is  so  will  be  seen 
in  its  own  place.        '  ' 

[4]  That  "the  HolyjrSpirit"  is  Divine 
Truth  from  the  Lord,  is  further  evident 
from  these  passages  : — 

When  they  bring  you  to  the  synagogues,  be  not 
anxious  as  to  what  ye  shall  say ;  for  the  Holy  Spirit 
shall  teach  you  in  the  same  hour  what  ye  ought 
to  say  {Luke  xii.  11,  12 ;  :xxi.  14 ;  Mark  xiii.  11). 


S.  61]         DOCTRINE    OF    THE   LORD  Iff! 

,  Jehovah  said,  My  spirit  that  is  upon  thee,  and 
My  words  which  I  Ivave  put  in  thy  mouth,  shall  not 
depart  out  of  thy  mouth, (Jsa.  lix.  21). 

There  shall  go  forth  a  Rod  out  of  the  stem  of 
Jesse,  and  He  shall  smite  the  earth  with  the  rod 
of  Jlis  mouth,  and  with  the  breath  (spiritu)  of  His 
lips  shall  He  slay  the  wicked,  and  truth  shall  be 
the  girdle  of  His  thighs  (laa.  xi.  1,  4,  5). 

Now  with  the  mouth  He  hath  commanded,  and 
His  spirit  hath  gathered  them  {Isa.  xxxiv.  16). 
■'    They  who  worship  God  must  worship  in  spirit 
and  in  truth  (John  iv.  24). 

It  is  the  spirit  that  quickeneth,  the  flesh  profiteth 
nothing ;  the  words  that  I  speak  xmio  you,  they 
are  spirit  and  they  are  life  (John  vi.  63). 

John  said,  I  baptize  you  with  water  unto  re- 
pentance ;  but  He  that  cometh  after  me  shall  bap- 
tize you  witli  the  Holy  Spirit  and  with  fire  (Matt. 
iii.  Hi  if  ark  i,  &;  Luke  iii.  16). 

To  "  baptize  with  the  Holy  Spirit  and  with 
fire,"  is  to  regenerate  by  means  of  the  Di- 
vine truth  which  is  of  faith  and  the  Di- 
vine good  which  is  of  love. 

When  Jesus  was  baptized,  the  heavens  were 
opened,  and  He  saw  the  Holy  Spirit  descending 
like  a  dove  (^fatt.  iii.  16 ;  Mark  i.  10 ;  Luke  ilL 
21,  22 ;  John  L  32,  33). 


168  DOCTRINE    OF    THE    LORD         [n.  51 

A  doV€  is*  ai  irepreseiitative  of  purification 
atid  regeneration  by  means  of  Divine  truth. 
[5]  As  by  "  the  Holy  Spirit,"  where  the 
Lord  is  treated  of,  is  meant  His  Divine 
life,  thus  Himself,  and,  specifically,  the  life 
of  His  wisdom  which  is  called  Divine  truth, 
by  the  "  Spirit"  mentioned  in  the  writings  of 
the  prophets  which  is  called  also  the  "  Holy 
Spirit,"  is  meant  Divine  truth  from  the 
Lord.     Thus  in  the  following  passages:— 

The  Spirit  sg,id  imto  the  churches  (Reh.  ii.  7, 
11,  29;  iii.  1,  6,  13,  22). 

The  seven  lamps  of  fire  burning  before  the 
throne  are  the  seven  spirits  of  God  {Rev.  iv.  5). 

In  the  midst  of  the  elders  a  Lamb  standing, 
having  seven  eyes,  which  are  the  seven  spirits  of 
God  sent  forth  into  all  the  earth  (Rev.  v.  6). 

'  *'  'Damps  of  fire,"  and  the  Lord's  "  eyes," 
signify  Divine  truths,  and  "  seven"  signifies 
what  is  holy.    ^  ' 

The  Spirit  said,  that  they  may  rest  from  their 
labora  (Rev.  xiv.  13). 

The  Spirit  and  the^bride  say,  Come  (Rev.  xxii. 
17).  ;  ,:  .-..'   ,. 

They  made  their  heart  adamant,  that  they  should 


If.  6l]         bOCTRlNE    OF    THE  tORD  169 

not  hear  the  law  or  the  words  which  Jiehovah  hath 
Bent  in  Hia  Spif it  )t)y  ,the>  band  ,q{  ,  tJljQ ,  p^ophe.ts 
(Zeck.  vii.  12)^,,,.,,  ^,,fj[  f,,;^.,j  UiV^,nn:4  .„!■? 

The  spirit  of  EUjab  came  upon,  Elidib  (2  Kings 
u.  15).  '       • 

John  w6nt  befor^'fii'  thti  i^irfHi  toi*'{k)itfeli'  bf 
Elijah  (LuA-e  i.  17).     : f  i.^    tM,ir    lo    >.,..,,'; 
(;     Elizabeth  was  lilled  w^t(l^  the  J^oly  Spirit, ^d 
,, prophesied  (iitAe  i.  41).       ,,  ,,    ;.      ;    ,   ,,   . 
Zacharias,  filled  with  .the,  Holy  Spirit,  prophe- 
sied (iu^-e  i.  67). 

David  said  in  the  Holy  Spirit,  The  Lord  said 
to  my  Lord,  Sit  at  My  right  hand  {Mark  xiL  36). 
■  t,<  The  testimony  of  Jesus  is  the  spirit  of  prophecy 

As,  therefore,  by  the  «  Holy  SpiHt'^ there?  is 
meant,  specifically,  the  Lord  as  to  Divine 
wisdom,  and  derivatively  as  to  Divine  truth, 
it  is  evident  why  it  is  said  of  the  Holy 
Spirit  that  it  enlightens,  teaches,  inspires. 
62.  vi.  Jehovah  Himself  (that  is,  the 
Lord)  spoke  the  Word  through  the  prophets. 
"IPVe  read  of  tl^6  prophets  that  th6y  were  in 
vision,  and  that  Jehovah  spoke  to  them. 
When  they  were  in  vision  they  were  not  in 
the  body,  but  in  their  spirit,  in  which  state 


;170  JftOCTBJNE   OF    THE   LORD  [n.  52 

they,  saw  things  sUeh  as  are  in  heaven.  But 
when  Jehovah  spoke  to  them,  they  were  in 
the  body,  and  heard  Him  speaking.  These 
two  states  of  the  prophets  should  be  care- 
fully distinguished.  In  thei,  state  of  vision, 
the  eyes  of  their  spirit  were  opened,  and 
those  of  their  boidy  shut,  and  they  then 
seemed  to  themselves  to  be  carried  from 
place  to  place,  the  body  remaining  in  its 
own  place.  In  this  state,  at  times,  were 
Ezekiel,  Zechariah,  Daniel,  and  John  when 
he  wrote  the  Reveladon  ;  and  it  is  then  said 
that  they  were  "  in  vision,"  or  "  in  the  spirit." 
Thus  Ezekiel  satys : — 

The  spirit  lifted  me  up,  and  brouglit  me  into 
Chaldea  to  the  captivity,  in  the  vision  of  God,  in 
the  Spirit  of  God ;  thus  went  up  above  me  the 
vision  which  1  saw  (xi.  1,  24). 

He  says  too, 

...  I 

That  tbe  spirit  took  him,up,  and  he  heard  be- 
hind him  an  earthquake,  and  other  things  (iii.  12, 
14).  ... 

Also  that  the  spirit  lifted  him  up  between  the 
earth  and  the  heaven,  and  brought  him  in  the 


N.  52]         DOCTBIITE    OF   TH»   LORD  171  i 

visions  of  God  to  Jenisalem,  and  he  saw  abomi- 
nations (viii.  3,  etc.). 

In  like  manner  in  the  vision  of  God,  or  in 
the  spirit,  he  saw 

The  f ouy  living  creatures,  ^whic^  wew  cherubs 
(i.  and  X.).  ,   .     ' 

And  also  the  new  eartliahd  ^iie  Hew  temple, 
and  an  angel  meastitnng  them  (kl.-  to-'xlviii.). 

That  he  was  then  in  the  visions  of  God,  he 
says  in  xl.  2 ;  and  that  the  spirit  took  him 
up,  in'  iliii.  6. '  The  case  was  the  same  with 
Zechariah,  in  whom  at  the  time  there  was 
an  angel. 

When  he -saw  a  mart  riding  among  the  myrtle- 
trees  (Zech.  i.  8,  etc.). 

When  he  saw  four  horns,  and  afterwards  a  man 
who  had  a  mea.suring  line  inhLs  hand  (i.  18  ;  ii.  1). 

When  he  saw  Joshua  the  high  priest  (iii.  1,  etc.). 
^  When  he  saw  a  lampstaml,  and  tw^o  oUve-J,rees 

<'^-2.3).'  ,,..„,..,        '    ,,  ■  ''\'.      '   ''     ■■'" 
When  he  saw  a  ffyitig  r611,aAd  ari'epHah  (v.  1, 

■And  When  he  saw  f  bur .  chariots  goiag  put  be« 
tween  two  mountains,  and  horses  (vji^  ^,  .etp.). 

In  a  similar  state  was  DanieUi   ■- 


172  DOCTRINE    OF    THE    LORD  [n.  62 

When  he  saw  four  beasts  coming  up  out  of  the 
sea  {Dan.  vii.  3). 

And  when  he  saw  the  combats  of  the  ram  and 
the  he-goat  (viii.  1,  etc). 

That  he  saw  these  things  in  visions,  is  stated 
in  vii.  1,  2,  7, 13 ;  viii.  2 ;  x.  1,  7,  8.  That 
the  angel  Gabriel  was  seen  by  him  in  vision, 
and  spoke  with  him,  is  stated  in  ix.  21,  22, 
The  case  was  the  same  with  John  when  he 
wrote  the  Revelation,  who  says, 

That  he  was  in  the  spirit  on  the  Lord's  day 
(Uev.  i.  10). 

That  he  was  carried  away  in  the  spirit  mtb  the 
wilderness  (xvii.  3). 

Into  a  high  mountain  in  the  spirit  (xxi.  10). 

That  he  saw  liorses  in  vision  (ix.  17). 

And  elsewhere  that  he  saw  the  things  which 
he  described,  thus  in  spirit,  or  in  vision  (i.  12  ;  iv. 
1 ;  V.  1 ;  vi.  1 ;  and  in  every  other  chapter). 

53.  As  to  tlie  'Word  itself,  howevfer^  it 
is  not  said  in  the  Prpphe;t^  that  they  spoke 
it  from  the  Holy  Spirit,  but  that  they  spoke 
it  from  Jehovah,  from  Jehovah  of  Armies, 
from  the  Lord  Jehovih;  for  we  read  "the 
Word  of    Jehovah  came  unto  me,"  "Je- 


N.  53}         DOOTBIKK,  OF    THE    LORD  173 

hovah  said  unto  me,"'  aad  very  frequently 
"  Jehovah  said,"  and  "the  word  (dictum)  of 
Jehovah."  And,  as  the  Lord  is  Jehovah, 
as  has  been  shown  above,  it  follows  that  all 
the  Word  has  been  spoken  by  Hiin.  That 
no  one  may  doubt  this  to  be  the  case,  I  will 
give  the  risferences,  in  Jeremiah  only,  to  the 
places  "where  these  four  expressions  occur : 
—Jer.  i.  4,  7, 11-14,  19 ;  ii.  1-5,  9,  19,  22, 
29, 31;  iii.  1,  6,  10,  12,  14,  16;  iv.  1,  3,  9, 
17,  27;  v.  11,  14,  18,  22,  29;  vi.  6,  9,  12, 

15,  16,  21,  22;  vii.  1,  3,,  11,  13, 19^21 ;  yiii. 
1,  3,  12,  13,;  ix..3,r7,  9, 13,,  15,  .17,  22,  24, 
26;  X.  1,  2,  18;  xi.  1,  6,  9,  11,  17,  21,  22; 
xii.  14,  17";  xiii.  1,  G,  9,  11-15,  25;  xiv.  1, 
10,  14,  16;  XV.  1-3,  6,  11,  19,  20;  xvi.  1, 

3,  5,  9,  14,  IG ;  xvii.  5, 19,  20, 21, 24 ;  xviii. 
1,  5,  G,  11,  13;  xix.  1,  3,  G,  12,  45;  xx.  4; 
xxi.  1,  4,  7,  8, 11,  12;  xxii.  2,  6,  6,  11, 16, 
18, 24,  29,  30;  xxiii.  2,  6,  7, 12,  15,  24,  29, 
31,  38 ;  xxiv.  3, 5, 8 ;  xxv.  1, 3,  7-9, 15,  27- 
29,  32;  xxrl  i,  2,  18;  xxvii.  1,2,4, 8, 11, 

16,  19,  21,  22 ;  xxviii.  2,  12,  14,  16 ;  xxix. 

4,  8,  9,  16,  19-21,  25,  30-^?2;  xxx.  1-6,  8, 


174  DOCTItlSrE    OP    THE    LORD  [n.  53 

10-12,  17,  18 ;  xxxi.  1,  2,  7,  10,  15-17,  23, 

27,  28,  31-38 ;  xxxii.  1,  6,  14,  15,  25,  26, 

28,  30,  36,  42;  xxxiii.  1,  2,  4,  10-13,  17, 
19,  20,  23,  25;  xxxi  v.  1,  2,  4,  8,  12,  13, 
17,  22;  XXXV.  1,  13,  17-19;  xxxvi.  1,  6, 
27,  29,  30;  xxxrii.  6,  7,  9;  xxxviii.  2,  3, 
17;  xxxix.  15-18;  xl.  1 ;  xlii.  7,  9,  15,  18, 
19 ;  xliii.  8, 10 ;  xliv.  1,  2,  7, 11,  24-26,  30 ; 
xlv.  1,  2,  5 ;  xlvi.  1,  23,  25,  28 ;  xlvii.  1 ; 
xlviii.  1,  8,  12,  30,  35,  38,  40,  43,  44,  47; 
xlix.  2,  5-7,  12,  13,  16,  18,  26,  28,  30,  32, 
35,  37-39 ;  1.  1,  4,  10, 18,  20,  21,  30,  31,  33, 
35,  40;  li.  25,  33,  36,  39,  52,  56.  These 
from  Jeremiah  only.  All  tlie  other  prophets 
speak  in  the  same  way,  and  none  say  that  the 
Holy  Spirit  has  spoken,  or  that  Jehovah  has 
spoken  to  them  by  means  of  the  Holy  Spirit. 

54.  From  all  this  then  it  is  evident  that 
Jehovah  (who  is  the  Lord  from  eter- 
nity) spoke  through  the  prophets ;  apd  that 
where  the  Holy  Spirit  is  mentioned,  it  is 
the-  Lord  Himself.     It  follows  that  GrOD  is 

ONE    IX    BOTH    PER80X    AND    E88ENGE,    ANd' 

THAT  THIS  God  is  the  Lord. 


N.  65]         DOCTRIITE    OF    THE    LORD  176 

XL 

The  Doctrine  of  the  Athanasiak 
Creed  agrees  with  the  Truth,  pro- 
vided THAT  BY  A  TrINITY  OF  PER- 
SONS    IS      UNDERSTOOD      A     TrINITY      OF 

Person,    and    that    this    Trinity   is 
IN  the  Lord. 

55.  The  recognition  by  Christians  of 
three  Divine  Persons,  and  thus  as  it  were 
of  three  Gods,  has  arisen  from  there  being 
in  the  Lord  a  Trine,  one  of  which  is  called 
the  Father,  the  second  the  Son,  and  the 
third  the  Holy  Spirit.  This  Trine  is  also 
referred  to  in  the  Word  under,  distinct 
names ;  just  as  we  refer  by  distinct  names 
to  soul,  to  body,  and  to  that  which  proceeds 
from  them,  which,  however,  taken  together, 
form  a  one.  In  the  sense  of  the  letter  the 
Word  is  of  such  a  nature  that  things  which 
form  a  one  it  distinguishes  from  each  other 
as  if  they  did  not  form  a  one.  This  is  why 
Jehovah  (who  is  the  Lord  from  eternity) 
is  sometimft  called  "  Jehovah,"  sometimes 


176  DOCTKINE    OF    THE    LOKD         [n.  65 

"  Jehovah  of  Armies,"  sometimes  "  God," 
sometimes  "  the  Lord ;"  and  at  the  same 
time  He  is  called  "  Creator,"  "  Saviour," 
"  Redeemer,"  and  "  Former,"  and  even 
"  Shaddai ;"  and  His  Human  which  He 
assumed  in  this  world,  "  Jesus,"  "  Christ," 
«  Messiah,"  "  Son  of  God,"  "  Son  of  man ;". 
and,  in  the  Word  of  the  Old  Testament, 
"  God,"  "  Holy  One  of  Israel,"  "  Jehovah's 
Anointed,"  "King,"  "Prince/'  "Coun- 
selor," "  Angel,"  "  David."  [2]  In  conse- 
quence of  this  feature  of  the  Word  in  the 
sense  of  the  letter  (that  it  speaks  of  as 
many  those  who  really  form  a  one)  Chris- 
tians, who  at  first  were  simple  folk,  and 
understood  everything  in  accordance  with 
the  literal  import  of  the  words,  discrimi- 
nated the  Divinity  into  three  Persons.  On 
account  of  their  simplicity  this  was  permit- 
ted, but  in  such  a  manner  that  they  should 
believe  the  Son  to  be  Infinite,  Uncreate, 
Almighty,  God,  and  Lord,  altogether  equal 
to  the  Father ;  and  that  they  should  also 
believe  that  these  are  not  two,  or  three :  but 


N.  56]         DOCTRINB   OF    THE    LORD  177 

one  in  essence,  majesty,  and  glory,  and  there- 
fore in  Divinity.  [3]  They  who  believe  this 
in  simplicity  in  accordance  with  doctrine, 
and  do  not  confirm  themselves  in  the  idea 
of  three  Gods,  but  of  the  three  make  a  one, 
after  death  are  taught  by  the  Lord  by  means 
of  angels  tliat  He  Himself  is  that  one  God, 
and  that  Trine.  And  this  teaching  is  re- 
ceived by  all  who  come  into  heaven ;  for  no 
one  can  be  admitted  into  heaven  who  thinks 
of  three  Gods,  however  much  he  may  say 
One ;  for  the  life  of  the  whole  heaven,  and 
the  wisdom  of  all  the  angels,  are  founded 
upon  the  acknowledgment  and  consequent 
confession  Of  one  God,  and  upon  the  faith 
that  this  one  God  is  also  Man,  and  that  He 
is  the  Lord,  who  is  at  once  both  God  and 
Man.  [4]  From  all  this  it  is  evident  that 
it  was  of  Divine  permission  that  Christians 
at  first  received  the  doctrine  of  three  Per- 
sons, provided  that  they  at  the  same  time 
received  the  idea  that  the  Lord  is  God,  Infi- 
nite, Almighty,  and  Jehovah.  For  unless 
they  had  received  this  too,  it  would  have 
12 


178  DOCTRINE    OF    THE    LORD  [n.  55 

been  all  over  with  the  church,  because  the 
church  is  the  church  from  the  Lord ;  and 
the  eternal  life  of  all  is  from  the  Lord,  and 
from  no  other.  [5]  That  the  church  is  the 
church  from  the  Lord  is  evident  from  this 
alone,  that  the  whole  Word  from  beginning 
to  end  treats  solely  of  the  Lord,  as  was 
shown  above ;  and  that  we  must  believe  in 
Him,  and  that  they  who  do  not  believe  in 
Him  have  not  eternal  life,  but  that  the 
anger  of  God  abideth  on  them  (John  iii.  36). 
[6]  Now  as  every  one  sees  in  himself  that 
if  God  is  one.  He  is  one  in  both  Person  and 
Essence  (for  no  one  thinks  differently,  or 
can  think  differently,  while  thinking  that 
God  is  one),  I  will  here  cite  the  whole  of  the 
Creed  which  takes  its  name  from  Athana- 
sius,  and  will  afterwards  show  that  all  things 
said  therein  are  true,  provided  that  instead 
of  a  trinity  of  Persons  there  is  understood 
a  trinity  of  Person. 

56.  The  Creed  is  as  follows  : — 

Whosoever  will  be  saved,  before  all  things  it  is 
necessary  that  he  hold  the  Oatholic  {other  authori- 


N.  66]         DOCTRINE    OF    THE    LOBD  179 

tiea  sap,  Christian)  Faith ,  which  faith,  except 
every  one  do  keep  whole  and  undefiled,  without 
doubt  he  shall  perish  everlastingly.  And  the  Cath- 
olic {others  say,  Christian)  Faith  is  this :  That  we 
worship  one  God  in  Trinity,  and  the  Trinity  in 
Unity,  neither  confounding  the  persons,  nor  divid- 
ing the  substance  (others say,  essence).  For  there 
is  one  person  of  the  Father,  another  of  the  Son, 
and  another  of  the  Holy  Spirit ;  but  the  Godhead 
of  the  Father,  of  the  Son,  and  of  the  Holy  Spirit, 
is  all  one,  the  glory  equal,  the  majesty  coetemal. 
Such  as  the  Father  is,  such  is  the  Son,  and  such 
is  the  Holy  Spirit.  The  Father  uncreate,  the  Son 
uncreate,  and  the  Holy  Spirit  uncreate.  The  Fa- 
ther incomprehensible  {ir\linitua),  the  Son  incom- 
prehensible {ij\finitus),  and  the  Holy  Spirit  incom- 
prehensible [ir{finitu8).  The  Father  eternal,  the 
Son  eternal,  and  the  Holy  Spirit  eternal :  and  yet 
there  are  not  three  eternals,  but  One  Eternal :  as 
also  there  are  not  three  incomprehensibles  (ir^niti), 
nor  three  uncreates  ;  but  one  uncreate,  and  one 
incomprehensible  (ir^finUus).  So  likewise  the  Fa- 
ther Is  almighty,  the  Son  almighty,  and  the  Holy 
Spirit  almighty  ;  and  yet  there  are  not  three  Al- 
mighties, but  One  Almighty.  So  the  Father  is  God, 
the  Son  is  God,  and  the  Holy  Spirit  is  God  :  and 
yet  there  are  not  three  gods,  but  One  God.  So  like- 
wise the  Father  is  Lord,  the  Son  Lord,  and  tJie 
Holy  Spirit  Lord ;  and  yet  not  three  lords,  but 


180  DOCTRINE    OF    THE    LORD  [n.  56 

One  Lord.  For  like  as  we  are  compelled  by  the 
Christian  verity  to  acknowledge  every  person  by 
himself  to  be  God  and  Lord,  so  are  we  forbidden 
by  the  Catholic  Religion  to  say  there  be  three 
gods  or  three  lords  {others  say,  still  we  cannot, 
according  to  the  Christian  faith,  mention  three 
gods  or  three  lords).  The  Father  is  made  of  none, 
neither  created,  nor  begotten  (natus)  :  the  Son  is 
of  the  Father  alone,  not  made,  nor  created,  but 
begotten  {natus) :  the  Holy  Spirit  is  of  the  Father 
and  of  the  Son,  neither  made,  nor  created,  nor 
begotten  {natus),  but  proceeding.  So  there  is  one 
Father,  not  three  Fathers ;  one  Son,  not  three  Sons  ; 
one  Holy  Spirit,  not  three  Holy  Spirits.  And  in 
this  Trinity  none  is  afore  or  after  another ;  none 
is  greater  or  less  than  another ;  but  the  whole  three 
persons  are  coeternal  together,  and  coequal.  So 
that  in  all  things,  as  is  aforesaid,  the  Unity  in 
Trinity  and  the  Trinity  in  Unity  is  to  be  worshiped 
{others  say,  three  persons  in  one  Godhead,  and 
one  God  in  three  persons,  is  to  be  worshiped).  He 
therefore  that  will  be  saved,  must  thus  think  of  the 
Trinity. 

Furthermore,  it  is  necessary  to  everlasting  sal- 
vation that  he  also  believe  rightly  the  incarnation 
of  our  Lord  Jesus  Christ  {others  say,  that  he  firmly 
believes  that  our  Lord  is  very  Man).  For  the  right 
faith  is  that  we  believe  and  confess  that  our  Lord 
Jesus  Christ,  the  Son  of  God,  is  God  and  Man ; 


N.  66]         DOCTBIXE    OF    THE    LORD  181 

God  of  the  substance  {or  essence  ;  others,  nature) 
of  the  Father,  begotten  before  the  worlds ;  and 
Man  of  the  substance  (others  say,  nature)  of  his 
mother,  bom  in  the  world  ;  perfect  God,  and  per- 
fect Man,  of  a  reasonable  soul  and  human  flesh 
(corpore)  subsisting ;  equal  to  the  Father  as  touching 
his  Godhead,  and  inferior  to  the  Father  as  touching 
his  manhood.  Who  although  he  be  God  and  Man, 
yet  he  is  not  two,  but  one  Christ ;  one,  not  by  con- 
version of  the  Godhead  into  flesh  (corpus) ;  but  by 
taking  of  the  manhood  into  God  (others  say,  He  is 
one,  yet  not  that  the  Godhead  was  transmuted  into 
manhood,  but  the  Godhead  took  up  the  Manhood 
to  itself) ;  one  altogether,  not  by  confusion  (others 
say,  commingling)  of  substance,  but  by  imity  of 
person  (others  say.  He  is  altogether  One,  not  that 
the  two  natures  are  commixed,  but  he  is  one  per- 
son). For  as  the  reasonable  soul  and  flesh  (corpus) 
is  one  man,  so  God  and  man  is  one  Christ,  Who 
suffered  for  our  salvation,  descended  into  hell,  rose 
again  the  third  day  from  the  dead.  He  ascended 
into  heaven.  He  sitteth  on  the  right  hand  of  the 
Father,  God  Almighty,  from  whence  He  shall  come 
to  judge  the  quick  and  the  dead.  At  whose  coming 
all  men  shall  rise  again  with  their  bodies,  and 
shall  give  account  for  their  own  works.  And 
they  that  have  done  gootl  shall  go  into  life  ever- 
lasting, and  they  that  have  done  evil  into  ever- 
lasting firfe.  — 


182  DOCTRINE    OF    THE    LORD  [x.  67 

57.  That  all  things  of  the  Creed  are  true 
in  so  far  as  its  verbal  expressions  are  con- 
cerned, provided  that  instead  of  a  Trinity 
of  Persons  there  is  understood  a  Trinity  of 
Person,  will  be  seen  if  we  transcribe  it  again, 
with  this  latter  trinity  substituted  in  it.  A 
Trinity  of  Person  is  this :  That  the  Lord's 
Divine  is  the  Father,  the  Divine  Hu- 
man THE  Son,  and  the  proceeding  Di- 
vine the  Holy  Spirit.  When  this  trinity 
is  understood,  the  man  can  both  think  of 
and  say  One  God ;  but  who  fails  to  see 
that  otherwise  he  cannot  but  think  of  three 
Gods  ?  Athanasius  himself  saw  this,  and  this 
is  why  there  were  inserted  these  words : — 

As  we  are  compelled  by  the  Christian  verity 
to  acknowledge  every  person  by  himself  to  be  God 
and  Lord  ;  so  are  we  forbidden  by  the  Catholic  re- 
ligion (or,  by  the  Christian  faith)  to  say  (or  name) 
three  gods  or  three  lords. 

This  amounts  to  saying,  "Although  it  is 
allowable,  by  the  Christian. verity,  to  ac- 
knowledge, or  think  of,  three  Gods  and 
Lords,  yet  it  is  not  allowable,  by  the  Chris- 


N.  57]         DOCTRINE    OF    THE    LORD  183 

tian  faith,  to  say  or  name  more  than  one 
God  and  one  Lord."  And  yet  it  is  acknowl- 
edgment and  thought  which  conjoin  man 
with  the  Lord  and  heaven,  and  not  mere 
speech.  Besides,  no  one  can  comprehend 
how  the  Divine,  which  is  one,  can  be  di- 
vided into  three  Persons,  each  of  whom  is 
God,  for  the  Divine  is  not  divisible.  And 
to  make  the  tliree  one  through  the  essence 
or  substance  does  not  take  away  the  idea 
of  three  Gotls,  but  merely  conveys  an  idea 
of  their  unanimity. 

68.  That  in  so  far  as  its  verbal  expres- 
sions are  concerned,  all  things  of  this  Creed 
are  true,  provided  that  instead  of  a  Trinity 
of  Persons  there  is  understood  a  Trinity  of 
Person,  is  evident  from  the  same  when  re- 
written in  this  form  : — 

Whosoever  will  be  saved,  it  is  necessary  that 
he  hold  this  Christian  Faith ;  and  the  Christian 
Faith  is,  that  we  worship  one  God  in  Trinity,  and 
Trinity  in  Unity,  not  confounding  the  Trine  of 
Person,  nor  dividing  the  Essence.  The  Trine  of 
one  Person  is  what  is  called  the  Father,  Son,  and 
Holy  Spirit.      The  Divinity  of  the  Father,  Son, 


184  DOCTRINE    OF    THK    LORD  [n.  58 

and  Holy  Spirit  is  one  and  the  same,  the  gloiy 
and  majesty  equal.  Such  as  the  Father  is,  such 
is  the  Son,  and  such  is  the  Holy  Spirit.  The 
Father  is  micreate,  the  Son  uncreate,  and  the 
Holy  Spirit  uncreate.  The  Father  is  Infinite,  the 
Son  infinite,  and  the  Holy  Spirit  infinite.  And 
yet  there  are  not  three  infinites,  nor  three  uncre- 
ates,  but  one  Uncreate,  and  one  Infinite.  So 
likewise  the  Father  is  Almighty,  the  Son  Al- 
mighty, and  the  Holy  Spirit  Almighty ;  and  yet 
there  are  not  three  almighties,  but  one  Almighty. 
So  the  Father  is  God,  the  Son  is  God,  and  the 
Holy  Spirit  is  God ;  and  yet  there  are  not  three 
gods,  but  one  God.  So  likewise  the  Father  is  Lord, 
the  Son  is  Lord,  and  the  Holy  Spirit  is  Lord  ;  and 
yet  there  are  not  three  lords,  but  one  Lord.  For 
as  by  the  Christian  verity  we  acknowledge  a  trine 
in  one  Person,  who  is  God  and  Lord,  so  by  the 
Christian  faith  we  can  say  one  God  and  one  Lord. 
The  Father  is  made  of  none,  neither  created,  nor 
bom  ;  the  Son  is  of  the  Father  alone,  not  made,  nor 
created,  but  bom  ;  the  Holy  Spirit  is  of  the  Father 
and  of  the  Son,  not  made,  nor  created,  nor  bom, 
but  proceeding.  So  there  is  one  Father,  not  three 
Fathers  ;  one  Son,  not  three  Sons  ;  one  Holy  Spirit, 
not  three  Holy  Spirits.  And  in  this  Trinity  none 
is  greatest  or  least,  but  they  are  altogether  equal. 
So  that  in  all  things,  as  is  aforesaid,  the  Unity  in 
Trinity,  and  Trinity  in  Unity,  is  to  be  worshiped. 


N.  59]         DOCTKIITE    OF    THE    LORD  186 

59.  So  far  in  the  Creed  as  to  the  Trin- 
ity and  Unity  of  God.  The  Creed  then 
treats  of  the  Lord's  assumption  of  the  Hu- 
man in  the  world,  called  the  Incarnation. 
Everything  said  in  the  Creed  on  tliis  point 
also  is  true,  provided  we  make  a  clear  dis- 
tinction between  the  human  from  the  mother 
in  which  the  Lord  was  when  in  a  state  of 
humiliation  or  emptying  out  (exinanitio) 
[see  Isa.  liii.  12],  as  when  He  suffered  temp- 
tations and  the  cross  ;  and  the  Human  from 
the  Father,  in  which  He  was  when  in  a  state 
of  glorification  or  unition.  For  in  the  world 
the  Lord  assumed  a  Human  conceived  of 
Jehovah  (who  is  the  Lord  from  eternity), 
and  born  of  the  virgin  Mary;  so  that  He 
had  both  a  Divine  and  a  human,  a  Divine 
from  His  Divine  from  eternity,  and  a  hu- 
man from  the  mother  Mary  in  time;  but 
this  latter  human  He  put  off,  and  put  on  a 
Human  that  was  Divine.  This  Human  is 
what  is  called  the  Divine  Human,  and  is 
meant  in  the  Word  by  the  "  Son  of  God." 
When  therefore  the  things  first  said  in  the 


186  DOCTRINE    OF    THE    LOBD  [n.  69 

Creed  about  the  Incarnation  are  understood 
of  the  maternal  human  (in  which  the  Lord 
was  when  in  a  state  of  humiliation),  and 
the  things  that  follow,  of  the  Divine  Hu- 
man (in  which  He  was  when  in  a  state  of 
glorification),  all  things  there  are  in  agree- 
ment. With  the  maternal  human  (in  which 
the  Lord  was  when  in  a  state  of  humilia- 
tion) agree  the  following  statements,  that 
come  first  in  the  Creed  : — 

That  Jesus  Christ  was  God  and  Man,  God  of 
the  Substance  of  the  Father,  and  Man  of  the  sub- 
stance of  the  mother,  bom  in  the  world  ;  perfect 
God  and  perfect  Man,  of  a  rational  soul  and 
hun^an  body  consisting ;  equal  to  the  Father  as 
touching  the  Godhead,  but  inferior  to  the  Father 
as  touching  the  manhood. 

That  this  manhood  was  not  converted  into  the 
Godhead,  nor  commixed  therewith  ;  it  being  put 
off,  and  the  Divine  Human  assumed  in  its  place. 

With  the  Divine  Human  (in  which  He  was 
when  in  a  state  of  glorification,  and  is  now 
to  eternity)  agree  the  following  words  in  the 
Creed :  — 


N.  59]         DOCTRINE    OF    THE   LORD  187 

Although,  our  Lord  Jesus  Christ,  the  Son  of 
God,  be  God  and  Man,  yet  he  is  not  two,  but  one 
Christ ;  yea,  he  is  altogether  one,  for  he  is  one 
person  ;  for  as  the  reasonable  soul  and  body  are 
one  man,  so  Grod  and  Man  are  one  Christ. 

60.  That  in  the  Lord,  God  and  Man 
(as  is  said  in  the  Creed)  are  not  two,  but 
one  Person,  yea,  altogether  one,  as  soul  and 
body  are  one,  is  clear  from  many  things  said 
by  the  Lord  Himself,  as  that  the  Father 
and  He  are  one  ;  that  all  things  of  the  Fa- 
ther are  His,  and  all  His  the  Father's ;  that 
He  is  in  the  Father,  and  the  Father  in  Him ; 
that  all  things  are  given  into  His  hand; 
that  He  Kas  all  power ;  that  He  is  the  God 
of  heaven  and  earth;  that  whosoever  be- 
lieves in  Him  has  eternal  life ;  and  further 
from  its  lieing  said  of  Him  that  He  was 
taken  up  into  heaven  as  to  both  the  Divine 
and  the  Human,  and  that,  with  respect  to 
both.  He  sits  on  the  right  hand  of  God, 
which  means  that  He  is  Almighty :  not  to 
repeat  many  passages  of  the  Word  treating 
of  His  Divine  Human  which  are  copiously 


188  DOCTRINE    OF    THE    LOKD  [n.  60 

quoted  above,  and  all  of  which  bear  wit- 
ness that  God  is  One  in  both  Person 
AND  Essence  ;  that  the  Trinity  is  in 
Him  ;  and  that  this  God  is  the  Lord. 

61.  The  reason  why  these  truths  rela- 
tive to  the  Lord  are  now  for  the  first  time 
made  publicly  known,  is  that  it  has  been 
foretold  in  the  Revelation  (chapters  xxi.  and 
xxii.)  that  a  New  Church,  in  which  this  doc- 
trine will  hold  the  chief  place,  is  to  be 
instituted  by  the  Lord  at  the  end  of  the 
former  church.  It  is  this  Church  which  is 
meant  by  the  "New  Jerusalem,"  and  no 
one  can  come  into  it  who  does  not  acknowl- 
edge the  Lord  as  the  God  of  heaven  and 
earth.  This  I  can  declare — that  the  uni- 
versal heaven  acknowledges  the  Lord  alone ; 
and  that  no  one  who  does  not  acknowledge 
Him  is  admitted  into  heaven;  for  heaven' 
is  heaven  from  the  Lord.  It  is  precisely 
this  acknowledgment  from  love  and  faith 
which  causes  all  there  to  be  in  the  Lord 
and  the  Lord  in  them,  as  the  Lord  Him- 
self teaches  in  John : — 


N.  6l]         DOCTRINE    OF    THE    LORD  189 

In  that  day  ye  shall  know  that  I  am  in  My  Fa- 
ther, and  ye  in  Me,  and  I  in  you  (xiv.  20). 

Abide  in  Me,  and  I  in  you.  I  am  the  vine,  ye 
are  the  branches  ;  he  that  abideth  in  Me  and  I  in 
him,  the  same  bringeth  forth  much  fruit,  for  with- 
out Me  ye  can  do  nothing  ;  if  any  one  abide  not 
in  Me,  he  is  cast  forth  (xv.  4-6 ;  xvii.  22,  23). 

The  reason  why  this  has  not  been  previously 
seen  from  the  Word,  is  that  if  it  had  been 
previously  seen  it  would  not  have  been  re 
ceived,  because  the  Last  Judgment  had  not 
been  effected.  Before  that  event  the  power 
of  hell  prevailed  over  the  power  of  heaven, 
and  as  man  is  in  the  midst  between  the 
two,  it  is  evident  that  the  devil  (which  is 
hell)  would  have  plucked  it  out  of  men's 
hearts,  and  would  also  have  profaned  it. 
But  this  state  of  power  on  the  i)art  of  hell 
was  completely  broken  by  the  Last  Judg- 
ment, which  has  now  been  executed.  Since 
that  Judgment — thus  now — every  man  who 
craves  to  be  enlightened  and  ^vise  can  be  so. 
(On  this  subject  see  the  work  on  Heaven  and 
Hell,  a  589-596,  697-603 ;  and  also  that 
on  the  Last  Judgmsnt^  n.  66-72,  73,  74.) 


190  DOCTRINE    OF    THE    LORD  [N.  62 

XII. 

By  the  "New  Jerusalem"  (spoken  of 
IN  THE  Revelation)  is  meant  a  N^ew 
Church. 

62.  In  the  Revelation,  after  a  description 
of  the  state  of  the  Christian  Church  as  it 
would  be  at  its  end,  and  as  it  now  is,*  and 
after  those  of  that  church  who  are  signi- 
fied by  the  false  prophet,  the  dragon,  the 
harlot,  and  the  beasts,  are  said  to  have  been 
cast  into  hell,  it  is  added : — 

I  saw  a  new  heaven  and  a  new  earth,  for  the 
former  heaven  and  the  former  earth  were  passed 
away.  And  I  John  saw  the  Holy  City  New  Je- 
rusalem coming  down  from  God  out  of  heaven. 
And  I  heard  a  great  voice  out  of  heaven,  saying, 
Behold,  the  tabernacle  of  God  is  with  men,  and 
He  will  dwell  with  them,  and  they  shall  be  His 
people,  and  God  Himself  shall  be  with  them,  their 
God.  And  He  that  sat  upon  the  throne  said. 
Behold,  I  make  all  things  new.  And  He  said  unto 
me,  "Write,  for  these  words  are  true  and  faithful 
(i?eu  xxi.  1-3,  5). 

*  Tly'-  is,  in  1763.  [Tr.] 


N.  62]         DOCTRINE    OF    THK    LORD  19i 

By  the  "new  heaven,"  and  by  the  "new 
earth,"  which  John  saw,  after  the  former 
heaven  and  the  former  earth  had  passed 
away,  is  not  meant  a  new  starry  and  at- 
mospheric heaven  such  as  appears  before 
the  eyes  of  men,  nor  a  new  earth  such  as 
that  on  which  men  dwell ;  but  there  is 
meant  a  ne^^Tless  of  the  church  in  the  spirit- 
ual world,  and  a  newness  of  the  church  in 
the  natural  world.  As  a  newness  of  the 
church  in  both  worlds,  spiritual  and  nat- 
ural, was  effected  by  the  Lord  when  He 
was  in  this  world,  a  like  prediction  had 
been  made  in.  the  Prophets,  namely,  that  a 
new  heaven  and  a  new  earth  would  then 
come  into  existence  (as  in  Isa.  Ixv.  17 ;  Ixvi. 
22,  and  elsewhere),  which  cannot  possibly 
mean  a  heaven  visible  to  the  eyes,  and  an 
earth  habitable  by  men.  By  the  term  spirit- 
ual world  is  meant  the  world  where  angels 
and  spirits  dwell,  and  by  the  term  natural 
world  is  meant  the  world  where  men  dweP. 
That  a  newness  of  the  church  in  the  spirit- 
ual world  has  been  recently  effected,  and 


192  DOCTRINE    OF    THE    LORD  [n.  62 

that  a  newness  of  the  church  in  the  natural 
world  will  be  effected,  has  been  partly  shown 
in  the  little  work  on  the  Last  Judgment,  and 
will  be  shown  more  fully  in  the  Continua- 
tion of  that  work. 

63.  By  the  "Holy  City  Jerusalem"  is 
meant  this  oSTew  Church  as  to  doctrine,  and 
therefore  it  was  seen  coming  down  from 
God  out  of  heaven,  for  the  doctrine  of  genu- 
ine truth  comes  to  us  from  the  Lord  through 
heaven,  and  from  no  other  source.  As  the 
Church  in  respect  to  doctrine  is  meant  by 
the  City  New  Jerusalem,  it  is  said  : — 

Prepared  as  a  bride  adorned  for  her  Husband 
(verse  2)  ; 

and  afterwards. 

There  came  unto  me  one  of  the  seven  angels, 
and  talked  with  me,  saying,  Come  hither,  I  will 
show  thee  the  bride,  the  Lamb's  wife ;  and  he 
carried  me  away  in  the  spirit  to  a  great  and  high 
mountain,  and  showed  me  that  great  city,  the  Holy 
Jerusalem,  descendmg  out  of  heaven  from  God 
(verses  9,  10). 


N.  (58j  DOCTRINE    OF    THE    LOKD  193 

That  by  "  bride"  and  "  wife"  is  meant  the 
church,  when  the  Lord  is  meant  by  "  bride- 
groom" and  "  husband,"  is  well  known. 
The  church  is  a  "  bride"  when  she  is  de- 
sirous to  receive  the  Lord ;  and  a  "  wife," 
when  she  does  receive  Him.  That  the  Lord 
is  meant  by  '•'  her  Husband"  is  evident ;  for 
it  is  said,  "  the  bride  the  Lamb's  wife." 

64.  The  reason  why  "  Jerusalem"  means 
the  chinch  as  to  doctrine,  is  that  there  and 
at  no  other  place  in  the  land  of  Canaan  were 
the  temple  and  altar,  the  offering  of  sacri- 
fices, and  therefore  the  Divine  worship;  and 
for  this  reason  the  three  yearly  feasts  were 
celebrated  there,  to  which  every  male  in  the 
whole  country  was  commanded  to  go.  This 
is  why  "  Jerusalem"  signifies  the  church  in 
respect  to  worship,  and  therefore  as  to  doc- 
trine— for  worship  is  prescribed  in  doctrine, 
and  is  performed  according  to  it.  An  ad- 
ditional reason  is  ♦^hat  the  Lord  was  present 
in  Jerusalem,  and  taught  in  its  temple,  and 
afterwards  glorified  His  Human  there.  Be- 
sides, "city"  iu  the  spiritual  sense  of  the 
13 


194  DOCTRINE    01     THE    LOKD  [n.  64 

Word  signifies  doctrine,  and  therefore  "holy 
city"  signifies  the  doctrine  of  Divine  truth 
from  the  Lord.*  [3]  That  by  "Jerusa- 
lem" is  meant  the  church  as  to  doctrine,  is 
further  evident  froui  other  passages  in  the 
Word,  as  from  these  : — 

For  Zion's  sake  I  -will  not  hold  my  peace,  and 
for  Jerusalem's  sake  I  will  not  rest,  until  the  right- 
eousness thereof  go  forth  as  brightness,  and  the 
salvation  thereof  as  a  lamp  that  bumeth.  Then 
shall  the  nations  see  thy  righteousness,  and  all 
kings  thy  gloiy  ;  and  thoushalt  be  called  by  a  new 
name,  which  the  mouth  of  Jehovah  shall  name  ; 
and  thou  shalt  be  a  crown  of  ornament  in  the  hand 
of  Jehovah,  and  a  kingdom's  diadem  in  the  hand 
of  thy  God  ;  for  Jehovah  shall  delight  in  thee,  and 
thy  land  shall  be  married.  Behold,  thy  salvation 
Cometh ;  behold.  His  reward  is  with  Him  ;  and  they 

*  That  by  "  city"  in  the  "Word  is  signified  the  doctrine 
of  the  church  and  of  religion,  may  be  seen  in  the  Arcana 
Cuelestia  {n.  402,  2449,  2943,  3216,  4492,4493).  That  by  the 
gate  of  a  city  is  signified  the  doctrine  by  means  of  which 
there  is  entrance  into  the  church  (n.  2943,  4477,  4478).  That 
on  this  account  the  elders  sat  in  the  gate  of  tlie  city,  and 
judged,  ibid.  That  "  to  go  out  of  the  gate"  is  to  fall  back 
from  doctrine  (n.  4492,  4-;93).  That  in  heaven  cities  and 
palaces  are  presented  representatively  when  angels  and 
Spirits  are  conversing  about  doctrinal  matters  (n.  3216). 


N.  64]         DOCTRINE    OF    THE    LORD  195 

shall  call  them  the  holy  people,  the  redeemed  of  Je- 
hovah ;  and  thou  shalt  be  called,  ^\  city  sought  out, 
not  forsaken  {Isa.  Ixii.  1-4,  11,  12). 

This  whole  chapter  treats  of  the  Lord's  ad- 
vent, and  of  a  New  Church  to  be  set  up  by 
Him.  This  Xew  Church  is  here  meant  by 
"  Jerusalem  called  by  a  new  name  which 
the  mouth  of  Jehovah  shall  name,"  and 
which  shall  be  "  a  crown  of  ornament  in  the 
hand  of  Jehovah,  and  a  kingdom's  diadem 
in  the  hand  of  Gotl,"  and  in  which  Jeho- 
vah shall  "  delight,"  and  wliich  shall  be 
called  "a  city  sought  out,  not  forsaken." 
These  words  cannot  possibly .  mean  the  Je- 
rusalem in  which  were  the  Jews  at  the  time 
of  the  Lord's  coming  into  the  world,  for 
that  city  was  of  a  wholly  contrary  char- 
acter, and  might  rather  be  called  Sodom, 
as  indeed  it  is  called  in  Jiec.  xi.  8 ;  Isa.  iii. 
9 ;  Jer.  xxiii.  14 ;  Ezek.  xvi.  46,  43.  [3] 
Again  in  Isaiah  : — 

Behold,  I  create  a  new  heaven  and  a  new  earth, 
and  the  former  shall  not  be  remembered :  be  ye 
glad  and  rejoice  to  eternities  in  that  which  I  cre- 
ate ;  for  behold  I  create  Jerusalem  a  rejoicing,  and 


196  DOCTRINK    OF    THE    LORD  [n.  64 

her  people  a  gladness,  that  I  may  rejoice  over 
Jerusalem,  and  be  glad  over  My  people.  Then 
shall  the  wolf  and  the  lamb  feed  together ;  they 
shall  not  do  harm  in  all  the  mountain  of  My  holi- 
ness (Ixv.  17-10,  26). 

This  chapter  also  treats  of  the  Lord's  ad- 
vent, and  of  a  church  to  be  set  up  anew  by 
Him.  This  church  was  not  set  up  anew 
among  those  who  were  in  Jerusalem,  but 
among  those  outside  of  it,  so  that  it  is  this 
church  which  is  meant  by  the  Jerusalem 
that  should  be  to  the  Lord  a  rejoicing,  and 
whose  people  should  be  to  Him  a  gladness, 
and  where  also  the  wolf  and  the  lamb  should 
feed  together,  and  where  they  should  do  no 
harm.  Here,  too,  it  is  said,  just  as  in  the 
Revelation,  that  the  Lord  will  "  create  a  new 
heaven  and  a  new  earth,"  the  meaning  be- 
ing similar ;  and  it  is  added  that  He  will 
"  create  Jerusalem."  [4]  In  jin other  place 
in  Isaiah : — 

Awake  !  awake  !  put  on  thy  strength,  0  Zion  ; 
put  on  thy  beautiful  garments,  0  Jerusalem,  the 
holy  city,  for  henceforth  there  shall  no  more  come 


N.  64]         DOCTRINE    OF    THE    LORD  197 

into  thee  the  imcircumcised  and  the  unclean. 
Shake  thyself  from  the  dust,  arise,  and  sit  down, 
O  Jerusalem.  My  people  shall  know  {cognoscet) 
My  name  in  that  day,  for  I  am  He  that  doth  speak, 
behold  it  is  I.  Jehovah  hath  comforted  His  peo- 
ple ;  He  hath  redeemed  Jerusalem  (lii.  1,  2,  6,  0). 

This  chapter  also  treats  of  the  Lord's  ad- 
vent, and  of  the  churcli  to  be  set  up  anew  by 
Him ;  so  that  by  the  Jerusalem  into  which 
the  uncircumcised  and  the  unclean  should 
no  more  come,  and  which  the  Lord  should 
redeem,  is  meant  the  church ;  and  by  "  Je- 
rusalem the  holy  city,"  the  church  as  to  doc- 
trine from  the  Lord.    [3]  \\\  Zejihaniah  : — 

Shout,  O daughter  of  Zion  ;  be  glad  with  all  the 
heart,  O  daughter  of  Jerusalem  ;  the  King  of  Israel 
is  hi  the  midst  of  thee ;  fear  evil  no  longer :  He 
will  be  glad  over  thee  with  joy.  He  will  rest  in  thy 
love.  He  will  exult  over  thee  with  a  shout :  I  will 
make  you  a  name  and  a  praise  to  all  the  people  of 
the  earth  (iii.  14-17,  20). 

Here  in  like  manner  it  treats  of  the  Lord 
and  of  a  church  from  Him,  over  which  "  the 
King  of  Israel"  (who  is  the  Lord)  will  be 
glad  with  joy,  will  exult  with  a  shout,  and 


198  DOCTRIKE    OF    THE    LORD  [n.  64 

in  whose  love  He  will  rest,  and  whose  mem- 
bers He  will  make  a  name  and  a  praise  to 
all  people  of  the  earth.     [6]  In  Isaiah  :— 

Thus  saith  Jehovah  thy  Redeemer,  and  thy 
Formei',  saymg  to  Jerusalem,  Thou  shalt  be  in- 
habited ;  and  to  the  cities  of  Judah,  Ye  shall  be 
built  (xliv.  24,  26). 

In  Daniel: — 

Know  (Scito)  and  perceive  that  from  the  going 
forth  of  the  word  even  to  the  restoring  and  the 
building  up  of  Jerusalem,  even  to  Messiah  the 
Prince,  shall  be  seven  weeks  (ix.  25). 

It  is  evident  that  here  also  "  Jerusalem" 
means  the  church,  because  this  was  indeed 
restored  and  built  by  the  Lord,  but  not  the 
Jerusalem  that  was  the  residence  of  the 
Jews. 

[7]  "  Jerusalem"  means  a  church  from 
the  Lord  in  the  following  passages  also.  In 
Zechariah : — 

Thus  saith  Jehovah,  I  will  return  to  Zion,  and 
I  will  dwell  in  the  midst  of  Jerusalem  ;  whence 
Jerusalem  shall  be  called  the  city  of  truth  ;  and 
the  mountain  of  Jehovah  Zebaoth,  the  mountain 
of  holiness  (viii.  3,  20-23). 


y.  64]  DOCTRINE    OF    THE    LORD  199 

In  Joel : — 

Then  shall  ye  know  that  I  am  Jehovah  your  God, 
dwelling  in  Zion,  the  mountain  of  holiness  ;  and 
Jerusalem  shall  be  holiness  :  and  it  shall  come  to 
pass  in  that  day  that  the  mountains  shall  drop 
new  wine,  and  tlie  hills  shall  flow  with  milk,  and 
Jerusalem  shall  abide  from  generation  to  genera- 
tion (iii.  17-20). 

In  Isaiah : — 

In  that  day  shall  the  shoot  of  Jehovah  be  for 
ornament  and  glory ;  and  it  shall  come  to  pass 
that  he  that  Is  left  in  Zion,  and  he  tliat  remain- 
eth  in  Jenisalem  shall  be  called  holy  ;  even  every 
one  that  is  written  for  life  in  Jerusalem  (iv.  2,  3). 

In  Mica).  :-r- 

In  the  latter  days  it  shall  come  to  pass  that  the 
mountain  of  the  house  of  Jehovah  shall  be  estab- 
lished in  the  head  of  the  mountains  ;  for  doctrine 
shall  go  forth  out  of  Zion,  and  the  word  of  Jeho- 
vah from  Jerusalem  :  imto  thee  shall  come  the 
former  kingdom,  the  kingdom  of  the  daughter  of 
Jerusalem  (iv.  1,  2,  8). 

In  Jeremiah : — 

At  tnat  time  they  shall  call  Jenisalem  the  throne 
of  Jehovah  ;  and  all  nations  shall  be  gathered  to 


200  DOCTRINE    OF    THE    LORD  [x.  64 

the  name  of  Jehovah  to  Jerusalem  ;  neither  shall 
they  walk  any  more  after  the  confirmation  of  their 
evil  heart  (iii.  17). 

In  Isaiah : — 

Look  upon  Zion  the  city  of  our  set  feast ;  thine 
eyes  shall  see  Jerusalem  a  quiet  habitation,  a  tab- 
ernacle that  shall  not  be  scattered  ;  not  one  of  the 
stakes  thereof  shall  ever  be  removed,  neither  shall 
any  of  the  cords  thereof  be  plucked  away  (xxxiii. 
20). 

Besides  other  passages,  as  Isa.  xxiv.  23  ;  xxxvii. 
32;  Ixvi.  10-14;  ZecA..  xii.  3,  6,  8,  9,  10;  xiv.  8, 
11,  12,  21 ;  Mai.  iii.  1,4;  Ps.  cxxii.  1-7  ;  cxxxvii. 
6,6. 

[8]  That  in  these  passages  "  Jerusalem" 
means  the  church  which  was  to  be  set  up 
anew  by  the  Lord,  and  which  actually  was 
set  up  anew  by  Him,  and  not  the  Jerusalem 
in  the  land  of  Canaan  that  was  inhabited 
by  the  Jews,  is  evident  from  those  pas- 
sages in  the  Word  where  it  is  said  of  the 
latter  Jerusalem  that  it  should  utterly  per- 
ish and  be  destroyed ;  as  Jei'.  v.  1 ;  vi.  6, 
7;  vii.  ]  7,  20,  etc.;  viii.  5—7,  etc.;  ix.  10, 
11,  13,  etc. ;  xiii.  9,  10,  14 ;  xiv.  16 ;  Lam. 


N.  64]  DOCTRINE    OF    THK    LORD  201 

i.  8,  9,  15,  17;  Ezek.  iv.  1  to  end;  v.  9  to 
'end ;  xii.  18,  19 ;  xv.  (>-8 ;  xvi.  1  to  end ; 
xxiii.  1—49;  Matt,  xxiii.  33,  37,  39;  Luke 
xix.  41-44;  xxi.  20-22;  xxiii.  2S-30;  and 
in  many  other  places. 

66.  In  the  Revelation  occur  the  words, 
A  New  Heaven  and  a  New  Earth  ;  and 
afterwards,  Behold  I  make  all  Things 
New,  which  mean  nothing  else  than  that 
in  the  church  now  to  be  set  up  anew  by 
the  Lord  The  Doctrine  will  be  New. 
This  doctrine  did  not  exist  in  the  former 
church,  the  reason  of  which  is  that  if  it 
had,  it  would  not  have  been  received,  be- 
cause the  Last  Judgment  had  not  then  been 
executed,  and  previous  to  that  Judgment 
the  power  of  hell  prevailed  over  the  power 
of  heaven,  so  that  if  the  doctrine  had  been 
given  before,  even  from  the  Lord's  mouth, 
it  would  not  have  remained  with  men  ;  nor 
does  it  at  this  day  remain  except  with  those 
who  approach  the  Lord  alone,  and  acknowl- 
edge Him  as  the  God  of  heaven  and  eartli. 
(See  above,  at  n.  61.)     This  same  doctrine 


202  DOCTRINE    OF   THE    LORD         [n.  65 

had  indeed  been  given  in  the  Word ;  but  as 
not  long  after  its  setting  up  anew  the  chru'ch 
was  turned  into  Babylon,  and  afterwards, 
with  others,  into  Philistia,  that  doctrine 
could  not  be  seen  from  the  Word,  for  the 
church  sees  the  Word  from  the  j)rineiples 
of  its  religion  and  from  its  doctrine,  and  in 
no  other  way. 

The  new  things  contained  in  the  present 
little  work  are,  in  general,  as  follows  : — 

i.  God  is  one  in  Person  and  Essence,  and 
this  God  is  the  Lord. 

ii.  All  Holy  Scripture  treats  of  Him  alone. 

iii.  He  came  into  the  world  to  subdue 
the  hells,  and  to  glorify  His  Human ;  and 
He  accomplished  both  by  admitting  temp- 
tations into  Himself,  and  did  so  fully  by 
the  last  of  them  which  was  the  passion  of 
the  cross.  Thereby  He  became  the  Re- 
deemer and  Saviour ;  and  thereby  merit  and 
righteousness  are  His  alone. 

iv.  The  statement  that  He  "  fulfilled  all 
things  of  the  law"  means  that  He  fulfilled 
all  things  of  the  Word. 


N.  65]  DOCTRIXE    OF    THE    LORD  203 

V.  By  the  passion  of  the  cross  He  did 
not  take  away  sins,  but  bore  them  as  the 
Prophet,  that  is  to  say,  He  suffered  that 
there  should  be  represented,  in  Himself, 
the  church  in  respect  to  its  maltreatment 
of  the  Word. 

vi.  The  imputation  of  His  merit  is  not 
anything  at  all  unless  thereby  is  meant  the 
forgiveness  of  sins  after  repentance. 

These  things  are  contained  in  this  little 
work.  In  those  which  follow  it,  which  are 
to  be  Concerning  the  Holij  Scripture,  Con- 
cerning the  Doctrine  of  Life,  Concerning 
Faith,  and  Concerning  the  Divine  Love  and 
the  Divine  Wisdom^  still  other  new  things 
will  be  seen. 


THE  DOCTRINE 

OF  THE 

ISTEW   JERUSALEM 

CONCEBNINti  THE 

HOLY    SCRIPTURE 

BY 

EMANUEL   SWEDENBORG 

OriginaJly  published  in  Amstertlani  in  tlie  year  1763 


TRANSLATED   FROM  THE  ORIOINAL   LATIN  AND  EDITED 
MY   THE 

REV.  JOHN   FAULKNER  POTTS,  B.A.  Lond. 


NEW    YORK 

THE  AMERICAN  SWEDENBORG  PRINTING  AND 

PUBLISHING  SOCIETY 

3  We»t  Twenty-Ninth  Strket 

1919 


PREFATORY  NOTES  BY  THE 
TRANSLATOR 


The  Doctrine  concerning  the  Holy  Scrip- 
ture was  originally  published  by  Emanuel 
Swedenborg  in  the  city  of  Amsterdam,  in 
the  year  1763,  in  large  quarto,  and  in  the 
Latin  language. 

The  work  was  first  translated  into  Eng- 
lish by  Mr.  Peter  Provo,  an  apothecary  in 
liondon,  and  was  published  by  the  Theo- 
sophical  Society  in  the  year  1786,  the 
printer  being  Mr.  Robert  Hindmarsh.  It 
has  since  appeared  in  many  editions,  and 
has  also  been  translated  into  French,  Swed- 
ish, Danish,  German,  Italian,  and  other 
languages. 

The  Translator  has  been  assisted  in  his 
labors  by  a  circle  of  Critics,  including  the 
Rev.  Samuel  M.  Warren,  the  Rev.  Philip 
(Cabell,  the  Rev.  James  Reed,  and  Marston 

iii 


IV  PREFATORY    NOTES 

Niles,  Esq.,  who  have  rendered  invaluable 
assistance,  and  who  have  contributed  in  a 
signal  manner  to  the  perfection  and  accu- 
racy of  the  work  done. 

Previous  translations  have  also  been 
largely  consulted,  and  many  valuable 
things  have  been  selected  from  them. 

In  the  following  translation  no  attempt 
has  been  made  to  furnish  materials  for  a 
new  translation  of  the  English  Bible  or  of 
any  part  of  it.  In  such  a  work  as  this, 
which  is  largely  expository  of  the  internal 
sense  of  the  Word,  and  which  was  origi- 
nally written  in  the  Latin  language,  it  is 
manifestly  of  the  first  importance  that  the 
English  reader  should  in  so  far  as  possible 
be  put  in  possession  of  the  very  words  on 
which  the  exposition  is  based.  What  we 
do  here  is  to  translate  the  Latin  of  Sweden- 
horg  into  English,  whether  that  be  the  Latin 
j)f  passages  of  Holy  Scripture  or  of  any- 
thing else.  The  making  of  a  new  trans- 
lation of  the  Word  itself,  or  of  any  part 
of  it,  would  be  a  perfectly  distinct  under- 


BY    THE    TRANSLATOR  V 

taking.  Nevertheless  the  phraseology  of 
the  English  Bible,  in  either  of  the  author- 
ized versions,  has  not  been  needlessly  cast 
aside,  but  in  all  cases  where  it  was  found 
to  be  sufficiently  close  to  the  Latin  to  truly 
present  its  meaning,  the  familiar  wording 
has  been  retained. 

J.  F.  P. 


CONTENTS^ 


I.  The  Holy  Scripture  or  Word  is  Divinb 

Truth  itself  (n.  1-4). 
II.  In    the    Word    there    is    a    Spibitcal 
Sense,  hitherto  unknown  (n.  5-26). 
i.  What  the  spiritual  sense  is  (n.  6-8). 
ii.  The  spiritual  sense  is  in  all  things  of 
the  Word,  and  in  every  single  par- 
ticular of  it  (n,  9-17). 
iii.  From  the  spiritual  sense  it  is  that 
the  Word  is  divinely  inspired,  and 
is  holy  in  every  word  (n.  18,  19). 
iv. .  Hitherto  tlie  spiritual  sense  of  the 
Word  has  been  unknown  (n.  20- 
25). 
V.  Henceforth  the  spiritual  sense  of  the 
Word  will  be  imparted  solely  to 
him  who  from  the  Lord  is  in  gen- 
uine truths  (n.  26). 
HL  The  Sense  of  the  Letter  of  the  Word 
IS  the  Basis,  the  Containant,  and  the 
Support  of  its  Spiritual  and  Celes- 
tial Senses  (n.  27-36). 

•Compiled  by  the  Translator. 

vii 


VIU  CONTENTS 

IV.  Divine  Truth  in  the  Sense  of  the  Let- 
ter OF  1:8:^;   WojRD  IS  in  its  Fullness, 

IN    ITS    HoLrNESS,    ANB    IN    1t8    PoWER    (D. 

37-49). 
V.  The  Doctrine  of  the  Church  is  to  be 

DRAWN    FROM  THE    SeNSE   OF  THE  LeTTER 

OF  THE  Word,  and  is  to  be  confirmed 

THEREBY    (n.  50-61);"     '  ^'^        '"'  '         ' 

i.  The   Word  cannot   be    imderstood 

without  doctrine  (n.  50). 
ii.  Doctrine  must  be  drawn  from  the 
sense  of  the  letter  of  the  Word, 
and  be  confirmed  thereby  (n.  53). 
iii.  The  genuine  truth  which  must  be 
of  doctrine  appears  in  the  sense 
of  the  letter  to  none  but  those 
who  are   in  enlightenment  from 
the  Lord  (n.  57). 
yi.  By  means  of  the  Sense  of  the  Letter 
,'  .  of    the    Word   there    is   conjunction 
with  the  Lord  and  association  with 
THE  Angels  (n., 62-68). 
VII.  The  Word  is  in  all  the  Heavens,  and 
IS  THE  Source  of  Angelic  Wisdom  (n. 
70-75).  '  -r^HT^; 

VUI.  The  Church  is  from  the  Word,  and  is 
SUCH  AS  IS  its  understanding  of  thb 
Word  (n.  76-79). 


CONTENTS  IX 

IX.  There  is  a  Mahhiage  of  the  Lord  and 
THE  Church  and  a  derivative  Mar- 
riage OF  Good  and  Truth  in  each  and 

EVERYTHING    OF    THE    WORD  (n.    80-90). 

X.  It  is  possible  for  Heresies  to  be  Drawn 
FKOH  THE  Sense  of  the  Letter  of  the 
Word,  but  it  is  hurtful  to  confirm 
THEM  (n.  91-97). 
XI.  The  Lord  came  into  the  world  to  ful- 
fill    ALL    THINGS     OF    THE     WoRD,     AND 

thereby  to  become  Divine  Truth  or 
THE  Word  even  in  Ultimates  (n.  98- 

looy. 

XII.  Before  the  Word  that  is  now  in  the 

WORLD     there    was    A    WORD     WHICH    IS 

LOST  (n.  101-108). 
Xni.  The  keople  outside   the  Church  who 

ARE     not    in     possession     OF    THE     WORD 
have    LIGHT    BT    ITS    MEANS    (ll.    104-113). 

XrV.  Without  the  Word  no  one  would  have 

KNOWLEDGE    OF   A    GOD,    OF   HeAVEN    AND 

Hell,  or  of  a  Life  after  Death,  and 

STILL    LESS    OF    THE    LoRD    (ll.   114-118). 


THE  DOCTRINE  OF  THE  NEW  JERUSALEM 

CONCKBKINO  THE 

HOLY   SOEIPTUEE 


The  Holy  Scripture   ok  Word  is  Di- 
vine Truth  itself. 

1.  It  is  in  everybody's  mouth  that  the 
Word  is  from  God,  is  Divinely  inspired,  and 
is  therefore  hply ;  and  yet  hitherto  no  one 
has  known  wherein  it  is  Divine.  For  in  the 
letter  the  Word  appears  like  a  common  writ- 
ing, in  a  style  that  is  strange,  and  neither 
so  sublime  nor  so  brilliant  as  apparently 
are  the  writings  of  the  da3^  For  this  rea- 
son a  man  who  worships  nature  as  God,  or 
in  preference  to  God,  and  who  consequently 
thinks  from  himself  and  what  is  proper  to 
himself,  and  not  from  heaven  from  the  Lord, 
may  easily  fall  into  error  in  res})ect  to  the 

1 


2  DOCTRINE    CONCERNING  [N.   1 

Word,  and  into  contempt  for  it,  and  while 
reading  it  may  say  to  himself.  What  is  this? 
what  is  that?  can  this  be  Divine?  could 
God,  whose  wisdom  is  infinite,  speak  in  this 
manner  ?  wherein  consists  its  holiness,  and 
whence  comes  its  holiness,  except  from  re- 
ligious feeling  and  its  consequent  persua- 
sion ? 

2.  But  he  who  thinks  in  this  way  does 
not  consider  that  Jehovah  Himself,  the 
God  of  heaven  and  earth,  spoke  the  Word 
through  Moses  and  the  prophets,  and  that 
it  must  therefore  be  Divine  truth  itself,  for 
what  Jehovah  Himself  speaks  can  be  noth- 
ing else.  Kor  does  he  consider  that  the  Lord, 
who  is  the  same  as  Jehovah,  spoke  the  Word 
that  is  in  the  Gospels,  much  of  it  with  His 
own  mouth,  and  the  rest  from  the  spirit  of 
His  mouth,  which  is  the  Holy  Spirit,  This 
is  why,  as  He  Himself  says,  there  is  Life 
in  His  words,  that  He  is  the  Light  which 
enlightens,  and  that  He  is  the  Truth.*     [2] 

*  That  Jehovah  Himself  spoke  the  Word  through  the 
prophets,  has  been  shown  in  The  Doctrine  of  the  New  Je- 
rusalem  concerning  the  Lord  (n.  52,  63). 


N.   2]  THE    HOLY    SCRIPTURE  3 

That  the  words  which  the  Lord  Himself 
spoke  in  the  Gpspels  are  Life,  is  declared 
\n  John : —  ..-i  ..ri-.v-- ^tn-jt- 

The  words  that  I  speak  onto  yoa,  ttiSf^fii  Efflfm, 

and  they  are  life  (vi.  63).  ;' ..  iiriM  .il  jiuir: 
Jesus  said  to  the  womau  at  Jacob's  well,  If 
thou  knewest  th6  gift  of  God,  and  who  it  is  that 
saith  to  thee,  Give  Me  to  'drink,  thou  wouldest 
have  asked  of  Him,  and  He  would  have  given  thee 
living  water.  Whosoever  drinketh  of  the  water 
that  I  shall  give  him  shall  never'thirst ;  but  the 
water  that  I  shall  give  him  shall  be  in  him  a  well 
of  water  springing  up  into  eternal  life  (iv.  6,  10, 
14). 

"Jacob's  well"  signifies  the  Word,  as  also 
in  Deut.  xxxiii.  28,  for  which  reason  the 
Lord  sat  there  and  conversed  with  the  wo- 
man. And  "  water"  signifies  the  truth  that 
is  in  the  Word.     [8]  Again  in  John  .'-r- 

If  any  man  thirst,  let  him  come  unto  Me,  and 
drink.  He  that  believeth  in  Me,  as  the  Scripture 
hath  said,  out  of  his  belly  shall  flow  rivers  of  living 
water  (vii.  37,  88). 

Peter  said  unto  Jesus,  Thou  ha«t  the  words  of 
eternal  life  (vi.  68). 


4  DOCTRINE    CONCERNING  [n.   2 

And:  therefore  the  Lord  says  in  Mark : — 

Heaven  and  earth  shall  pass  away  ;  but  My 
words  shall  not  pass  away  (xiii.  31). 

The  reason  the  Lord's  words  are  "Life," 
is  that  He  Himself  is  the  "Life"  and  the 
"  Truth,"  as  He  teaches  in  John : — 

I  am  the  way,  the -truth,  and  the  life  (xiv.  6). 

In  the  beginning  was  the  Word,  and  the  "Word 
was  with  God,  and  God  was  the  Word  ;  in  Him  was 
life  ;  and  the  li#e  was  the  light  of  men  (i.  1,  4.) 

"  The  Word."  here  means  the  Lord,  as  to  Di- 
vine truth,  in  which  alone  there  is  life  and 
there  is  light.  [4]  It  is  on  this  account 
that  the  Word,  which  is  from  the  Lord  and 
which  is  the  Lord,  is  called 

A  fountain  of  living  waters  [Jer.  ii.  13  ;  xvii. 
13  ;  xxxi.  9) : 

A  fountain  of  salvation  (Isa.  xii.  3)  : 

A  fountain  (Zech.  xiii.  1)  : 

A  river  of  the  water  of  life  (Rev.  xxii.  1). 

And  it  is  said  that 

The  Lamb  that  is  in  the  midst  of  the  throne 
shall  feed  them,  and  shall  lead  them  unto  living 
fountains  of  waters  {Rev.  vii.  17). 


N.   2]  THE    HOLY    SCRIPTURE  5 

Besides  other  passages  where  the  Word  is 
called  the  "Sanctuary"  and  the  "Taber- 
nacle" in  which  the  Lord  dwells  with  man. 
3.  But  the  natural  man  cannot  be  per-' 
suaded  by  these  considerations  to  believe 
that  the  Word  is  Divine  truth  itself  wherein 
are  Divine  wisdom  and  Divine  life ;  for  he 
judges  it  by  its  style,  and  in  this  they  do 
not  appear.  Yet  the  style  of  the  Word  is 
the  Divine  style  itself,  with  which  no  other 
style,  however  sublime  and  excellent  it  may 
seem,  is  at  all  to  be  compared;  for  every 
other  style  is  as  darkness  is  to  light.  The 
style  of  the  Word  is  such  that  there  is  holi- 
ness in  every  sentence,  and  in  every  word, 
and  in  some  places  in  even  the  very  letters. 
This  is  why  the  Word  conjoins  man  with 
the  Lord,  and  opens  heaven.  From  the  Lord 
proceed  two  things :  Divine  love,  and  Di- 
vine wisdom  (or,  what  is  the  same.  Divine 
good,  and  Divine  truth,  for  Divine  good  is 
of  His  Divine  love,  and  Divine  truth  is  of 
His  Divine  wisdom),  and  in  its  essence  the 
Word  is  both  of  these;  and  as  it  conjoins 


6  DOCTRINE    CONCERNING  [n.   3 

man  with  the  Lord,  and  opens  heaven,  it 
follows  that  the  man  who  reads  it  from  the 
Lord,  and  not  from  himself  alone,  is  filled 
by  it  with  the  good  of  love  and  the  truths 
of  wisdom ;  his  will  with  the  good  of  love, 
and  his  understanding  with  the  truths  of 
wisdom.  In  this  way  man  has  life  by  means 
of  the  Word. 

4.  Therefore  in  order  to  remove  all  doubt 
as  to  such  being  the  character  of  the  Word, 
the  Lord  has  revealed  to  me  the  Word's 
internal  sense.  In  its  essence  this  sense  is 
spiritual,  and  in  I-elation  to  the  external 
sense,  which  is  natural,  is  as  soul  is  to  body. 
This  sense  is  the  spirit  which  gives  life  to 
the  letter;  it  can  therefore  bear  witness  to 
the  Divinity  and  Holiness  of  the  Word,  and 
convince  even  the  natural  m^Bj  if.  he  is  will- 
ing to  be  convinced.  ;H:t  u  -7  i 


N.   4]  THE    HOLY    SCRIPTURE 


II. 


Ix    THE   Word    there    is    a    Spiritual 
Sense,   hitherto   unknown. 

This  subject  shall  be  considered  in  the  fol- 
lowing order: 

i.  AVhat  the  spiritual  sense  is. 

ii.  Tliis  sense  is  in  all  things  of  the  Word 
and  in  every  single  particular  of  it. 

iii.  From  this  sense  it  is  that  the  ^Yo^d 
is  divinely  inspired,  and  is  holy  in  every 
word. 

iv.  Hithertothis  sense  has  been  unknown. 

V.  Henceforth  it  will  be  imparted  solely 
to  him  who  from  the  Lord  is  in  genuine 
truths. 

5.  i.  What  the  spiritual  sense  is.  The 
spiritual  sense  of  the  Word  is  not  that 
sense  which  shines  forth  from  the  sense 
of  the  letter  while  one  is  studying  and  un- 
folding the  meaning  of  the  Word  with  in- 
tent to  confirm  some  tenet  of  the  church. 
This  is  the  literal  sense  of  the  Word.    The 


8  DOCTRINE    CONCERXING  [n     6 

spiritual  sense  does  not  appear  in  the  sense 
of  the  letter,  being  within  it  as  the  soul  in 
the  body,  as  thought  in  the  eyes,  and  as 
'affection  in  the  face,  which  act  as  a  one, 
like  cause  and  effect.  It  is  this  sense  chiefly 
which  renders  the  Word  spiritiial,  not  for 
men  only,  but  for  angels  also;  and  there- 
fore by  means  of  this  sense  the  Word  gives 
communication  with  the  heavens. 

6.  From  the  Lord  proceed  the  Celes- 
tial, the  Spiritual,  and  the  Natural,  one 
after  another.  That  is  called  the  Celestjcal 
which  proceeds  from  His  Divine  love,  and 
is  Divine  good;  that  is  called  the  Spirit- 
ual which  proceeds  from  His  Divine  wis- 
dom, and  is  Divine  truth ;  the  Natural  is 
from  both,  being  their  complex  in  the  ulti- 
mate. The  angels  of  the  Lord's  celestial 
kingdom,  of  whom  is  composed  the  third 
or  highest  heaven,  are  in  that  Divine  which 
pix)ceeds  from  the  Lord  that  is  called  the 
Celestial,  for  they  are  in  the  good  of  love 
from  the  Lord.  The  angels  of  the  Lord's 
spiritual  kingdom,  of  whom  is  composed 


N.   «]  THE    HOLY    SCKIPTUBE  9 

the  second  or  midille  heaven,  are  in  that 
Divine  which  proceeds  from  the  Lord  that 
is  called  the  Spiritual,  for  they  are  in  truths 
of  wisdom  from  the  Lord.*  But  the  men 
of  the  church  on  earth  are  in  the  Divine 
Natural,  which  also  proceeds  from  the 
Lord.  From  this  it  follows  that  the  Di- 
vine in  proceeding  from  the  Lord  to  its  ulti- 
mates  descends  through  three  degrees,  and 
is  named  the  Celestial,  the  Spiritual,  and 
the  Natural.  The  Divine  which  comes  down 
from  the  Lord  to  men  descends  through 
these  three  degrees ;  and  when  it  has  come 
down,  it  holds  these  three  degrees  contained 
within  it.  -Such  is  everything  Divine,  so 
that  when  it  is  in  its  ultimate  degree  it  is 
in  its  fullness.  Such  is  the  Word:  in  its 
ultimate  sense  it  is  natural,  in  its  interior 
sense  it  is  spiritual,  and  in  its  inmost  sense 
it  is  celestial;  and  in  each  sense  it  is  Di- 
vine.   That  such  is  the  nature  of  the  Word 

•  That  there  are  two  kingdoms  of  which  the  heavens 
coDsiat,  one  of  which  is  called  the  celestial  kiugduni.and 
the  other  the  spiritual  kingdom,  may  be  seen  in  the  work 
on  Heaven  and  Hell  {a.  20-28). 


10  DOCTRIXE    CONCERXIlfG  [n.   6 

does  not  appear  in  the  sense  of  the  letter, 
which  sense  is  natural,  for  the  reason  that 
hitherto  the  man  of  this  world  has  known 
nothing'  about  the  heavens;  and  conse- 
quently has  not  known  what  the  Spiritual 
is,  nor  what  the  Celestial  is,  nor  therefore  the 
distinction  between  them  and  the  Natural. 
7.  The  distinction  between  these  degrees 
cannot  be.  known  unless  correspondence  is 
known.  ^  I'or  these  three  degrees  are  alto- 
gether distinct  from  each  other,  like  end, 
cause,  and  effect,  or  like  prior,  posterior, 
and  postreme;  yet  they. make  one  by  cor- 
respondences, for  the  Natural  corresponds 
to  the  Spiritual,  and  also  to  the  Celestial. 
What  correspondence  is  may  be  seen  in  the 
work  on  Heaven  and  Hell,  where  the  sub- 
ject of  the  correspondence  of  all  things  of 
heaven  with  all  things,  of  maji  has  been 
treated  of  (n.  87-102) ;  and  also  the  corre- 
spondence of  heaven  with  all  things  of  the 
eai'th  (n.  103-115).  The  same  will  further 
appear  below,  from  examples  adduced  from 
the  Word. 


N.   8]  THK    HOLY    SCKIETUEB  11 

8.  As  therefore  the  Word  interiorly  is 
spiritual  and  celestial,  it  is  \vhritten  exclu- 
sively by  correspondences.  And  what  is 
thus  written  is  in  its  ultimate  sense  written 
in  a  style  such  as  is  that  of  the  Prophets 
and  Evangelists,  which,  although  it  may 
appeal"  common,  yet  conceals  within  it  Di- 
vine and  all  angelic  wisdom..;'  .>  ^n  ii;  ,1/ 

9.  ii.  The  spiritual  sense  is  in  all  things 
of  the  Wordf  and  iu  every  sinyle  particular 
of  it.  This  cannot  be  better  seen  than  by 
examples,  such  as  the  followintj.  John  3ay« 
in  the  Revelation  .•—  1 

I  saw  heaven  opened,  and  behold  a  white  horse, 
and  He  that  B^t  upon  him  wa«  called  Faithful  and 
True,  and  in  righteousness  He  doth  judge  and 
make  war.  His  eyes  were  as  a  flange  of  fire,  and 
on  His  head  were  many  crownSj  and  He  haid  a 
name  written  that  no  man  knew  but  He  Him'3eli, 
and  He  was  clothed  witli  a  vestAire  dipped  in  blood, 
and  His  name  is  called  Thk  Wuku  ok  Gou.  And 
His  armies  iu  heaven  followed  Him  upon  white 
horses,  clothed  in  fine  linen,  while  and  clean.  Apd 
He  hath  on  His  ve.sture  and  on  His  thigh  a  name 
written,  Kixc  of  kinus  and  Lord  of  lords.  And 
I  saw  an  angel  standing  in  the  sun,  and  he  cried 


12  DOCTRINE    CONCERNING  [n.   9 

with  a  loud  voice,  Come  and  gather  yourselves 
together  to  the  great  supper,  that  ye  may  eat  the 
flesh  of  kings,  and  the  flesh  of  captains,  and  the 
flesh  of  mighty  men,  and  the  flesh  of  horses,  and  of 
them  that  sit  on  them,  and  the  flesh  of  all  men,  both 
free  and  bond,  and  small  and  great  (xix.  11-18). 

What  these  things  signify  cannot  be  known 
except  from  the  spiritual  sense  of  the  Word, 
and  no  one  can  know  the  spii'itual  sense  ex- 
cept from  a  knowledge  of  correspondences, 
for  all  the  above  words  are  correspondences, 
and  not  one  word  there  is  without  meaning. 
The  knowledge  of  correspondences  teaches 
what  is  signified  by  the  white  horse,  what 
by  Him  who  sat  thereon,  what  by  His  eyes 
that  were  as  a  flame  of  fire,  what  by  the 
crowns  that  were  upon  His  head,  what  by 
His  vesture  dipped  in  blood,  whfit  by  the 
wMte  linen  in  which  they  were  clothed  who 
were  of  His  army  in  heaven,  what  by  the 
angel  standing  in  the  sun,  what  by  the 
great  supper  to  which  they  should  come,  and 
gather  themselves,  and  what  by  the  flesh  of 
kings,  and  captains,  and  others,  which  they 


N.    9]  THE    HOLT    gCRIPTURE  13 

should  eat.  The  signification  of  each  of 
these  things  in  the  spiritual  sense  may  be 
seen  in  the  little  work  on  The  White  Horse, 
where  they  are  explained,  so  that  it  is  un- 
necessary to  explain  them  further  here.  In 
that  little  work  it  has  been  shown  that  the 
Lord  in  respect  to  the  Word  is  here  de- 
scribed ;  and  that  by  His  eyes  which  were 
as  a  flame  of  fire,  and  by  the  crowns  that 
were  upon  His  head,  and  by  the  name  that 
no  one  knew  but  He  Himself,  is  meant  the 
spiritual  sense  of  the  Word,  and  that  no 
one  can  know  it  but  the  Lord  Himself  and 
he  to  whom.  Ho  wills  to  reveal  it;  and  also 
that  by  His  vesture  dipped  in  blood  is 
meant  the  natural  sense  of  the  Word,  which 
is  the  s^niae  of  its  letter,  to  which  violence 
Has  been  done.  That  it  is  the  Word  which 
is  thus  described  is  very  evident,  for  it  is 
said  "His  name  is  called  THsi  Word  op 
Grin  ;"'  and  that  it  is  the  Lord  who  is  meant 
is  equally  clear,  for  it  is  said  that  the  name 
pf  Him  who  sat,on  the  wliite  hqrse  \vas  writ- 
ten KlNG  OF  KINGS  AUD  LoRX>    OP    LORDS. 


14  DOCTRINE    CONCEBXING  [n.   9 

That  at  the  end  of  the  church  the  spiritual 
sense  of  the-  Word  is  to  be  opened,  is  sig- 
nified not  only  by  what  is  said  of  the  white 
horse  and  of  Him  who  sat  thereoUj  but  also 
by  the  great  supper  to  which  the  angel  stand- 
iift^in  the  sun  invited  all  to  come,  and  to  eat 
the  flesh  of  kings  and  of  captains,  of  mighty 
men,  of  horses,  andof' them  that  sat  on  them, 
atnd  of  all  both  free  and  bond.  All  these  ex- 
pressions,would  be  empty  words  and  devoid 
ofi  spirit  and  life,  unless  there  were  what 
is  spiritual  within  them,  like  soul  in  body. 
10.  In  the  iJeyeZafio??,  chapter  xxi.,  the 
Holy  Jerusalem  is  thus  described  :— 

^^..^hat  th^rQ,w,?i^A  )Ugl;it  ip  her  like  vinto  a  stone 
most  precious,  as  it  were  a  jasper  stone,  clear  as 
crystal ;  that  she  had  a  wall  great  and  high,  having 
twelve  gates,  and  over  the  gates  twelve  angels,  and 
the  names  written  thereon  of  the  twelve  tribes  of 
the  sons  of  Israel ;  tliat  the  wall  was  a  Inmdred 
and  forty -four  cubits,  w^iich  is  the  measure  of  a 
man,  that  is,  of  an  angel  j  and  that  the  structure 
of  the  wall  was  of  jasper,  arid  its  foundations  of 
every  precious  stone,  of  jasper,  sapphire,  chal- 
cedony^    emerald,  sardonyx,  sardius,  chrysolite, 


N.   lO]  THE    HOLT    SCRIPTURE  W 

beryl,  topaz,  chrysoprase,  jacinth,  and  amethyst; 
that  the  twelve  gates  were  twelve  pearls  ;  tliat 
the  city  itself  was  pure  gold,  like  imtopiue  glass  ; 
and  that  it  !was  four-square  ;  and  that  the  length, 
the  breadth,  and  thd  height  thereof  were  equal, 
twelve  thousand  furlongs  ;  v»^ith  many  other'  par- 
ticulars. '''_;'!; 

That  all  these  thingsiav^  to  be'undeTstx)od 
spiritually,  is  evident  froin  the  fact  that  by 
the  Holy  Jerusalem  is  meaiit  a  New  Olmroh 
which  is  to  be  set  up  by  the  Loitlj  as  has 
been  shown  in  The  Doctrine  dimoeminff  the 
Lord  (n.  62-65).  And  as  the  church  is 
here  signified  by  Jerusalem,  it  follows  that 
all  the  things  said  of  it  as  a  city— con- 
cerning its  gates,  its  wall,  the  foundations 
of  its  wall,  and  their  measures — contain  a 
spiritual  sense ;  for  the  things  that  are  ^of 
the  church  are  spiritual.  But  what  the  sev- 
eral things  signify  has  l)een  explained  in 
the  work  On  tJie  Neif  Jerusalem,  published 
in  London  in  the  year  1768  (n,  1).  I  there- 
fore refrain  from  a  further  explanation  of 
them  here.  It  is  sufficient  that  it  be  known 
from  that  source  that  there  is  a  spiritual 


16  DOCTRINE    CONCEKNING  [n.  10 

sense  in  each  several  particular  of  the  de- 
scription, like  a  soul  in  its  body ;  and  that 
without  this  sense  nothing  of  the  church 
would  be  understood  in  the  things  there 
written ;  such  as  that  the  city  was  of  pure 
gold ;  that  its  gates  were  of  pearls  ;  its  wall 
of  jasper;  the  foundations  of  its  wall  of 
precious  stones ;  that  its  wall  was  of  a  hun- 
dred and  forty-four  cubits,  which  is  the 
measure  of  a  man,  that  is,  of  an  angel ;  and 
that  the  city  itself  was  twelve  thousand  fur- 
longs in  length,  breadth,  and  height ;  and 
so  on.  But  whoever,  from  a  knowledge 
of  correspondences,  has  come  to  know  the 
spiritual  sense,  will  understand  these  par- 
ticulars ;  as  that  the  wall  and  its  foundations 
signify  doctrine  from  the  literal  sense  of 
the  Word ;  and  that  the  numbers  twelve, 
one  hundred  and  forty-four,  and  twelve 
thousand,  signify  like  things,  namely,  all 
the  truths  and  goods  of  the  church  in  one 
complex. 

11.  In  the  Revelation,  chapter  vii.,  it  is 
said :— 


N.  ll]  THE    HOLY   SCRrPTUBE  17 

That  there  were  sealed  one  hundred  and  forty- 
four  thousand — twelve  thousand  of  each  tribe  of 
Israel — of  the  tribe  of  Judah,  of  the  tribe  of 
Reuben,  of  Gad,  of  Asher,  of  Naphtali,  of  Manas- 
seh,  of  Simeon,  of  Levi,  of  Issachar,  of  Zebulon, 
of  Joseph,  and  of  Benjamin. 

The  spiritual  sense  of  these  words  is  that 
all  ai'e  saved  in  whom  is  the  church  from, 
the  Lord ;  for,  in  the  spiritual  sense,  to  be 
sealed  on  the  forehead,  or  to  be  sealed,  sig- 
nifies to  be  acknowledged  bjthe  Lord  and 
saved.  The  tx^elv6  ti'ibes  of  Israel  signify 
all  of  that  church;  twelve,  twelve  thou- 
sand, and  a  hundred  and  forty-four  thou- 
sand, signify  all ;  Israel  signifies  the  churcK; 
and  each  tribe  some  specific  thing  of  the 
church.  He  who  does  not  know  this  spirit- 
il^  signification  of  these  Vords  liiay  rrii- 
a.gine  that  only  this  pi-eeise  number  are  £6 
he  saved,  and  they  solely  from  the  Israel- 
iti^h  and  Jetv^ish  nation'. 

12.  In  the "J?e7^e^^eW,  chapter  vi.,  it  is 
said:— ^"'  ^'■""'    ''    ■"■^'^'^"'    '■■■•"'■'•■■•; 

"'liiat  \sh(ii  t lie  Lamli)  opened  the  first  seai^oj 

tbie  boWc,  fliPTo  went  forth  a  whit^e  horse,  and  thWt 

2  . 


1,8  DOGTBWE*  CONCERNING  [n.  12 

he  who  sat;  thereon  had  a  bow,  and  to  him  vras 
given  a  crowij  ;  that  when  He  opened  the  second 
s^al  there  ■w^^nt  forth  a  red  horse,  and  that  to  him 
who  s^t  therpon  was  given  a  great  sword ;  that 
when  H«  opened  the-  third  seal  there  went  forth 
a  black  hoi-se,  and  that  he  who  sat  thereon  had  a 
pair  of  balances  in  his  hand  ;  and  th?it  when  He 
opened  the  fourth  seal  there  went  forth  a  pale 
horse,  and  that  th6  haiiife  of  him  who  sat  theteoii' 
WasDeath.i-  -   \-.-:' ^riU'--  '-.ir  rl  ,->/!.  ;i.ir,.i  ■.:- 

\\J^Jxat  these  .tilings  signify  (jaii.  b«e  imf  olded 
solely.  Tpy  means  of  the  spiritual  sense ;  and 
it  is  completely  unfolded  when  it  is  known 
what  is  signified  by  the  opening  of  the 
seals,  by  a  horse,  ai,nd  by  the  other  things 
mentioned.  By  them  are  described  the 
siiccessive  states  of  the  churchy  from  its 
beginning^  t(^  its  end,,  in,  respect,: to,  its  un; 
der standing  of  the  Word.  The  "  opening 
of  the  se^ls  of  the  book  by  the  Lamb"  sig- 
nifies the  manifestation  by  the  Lord  of  those 
states  of  the  church.  A  "horse"  signifies 
the  understanding  of  the  Word  ;  the  "  white 
horse,"  the  understanding  of  truth  from  the 
"ltypr;d  in  the  first  state  of  the  church ;  the 


K.   12]  THE    HOIiY    SCRIPTUBE  1*9 

'^  bow"  of  him  who  sat  upon  that  horse,  the 
doctrine  of  cha^'ity  and  faith  fighting  against 
falsities;  the  "crown,"  eternal  life  the  prize 
oi  victory.  The  "red  horse"  signifies  the 
understanding  of  the  Word  destroyed  in 
resi)ect  to  good^  in  the  seoond  state  of  the 
church ;  the  "  gi-eat  sword,"  falsity  fighting 
against  truth- ,  The  "  black  horse"  signifies 
the  imderstanding  of  the  Word  destroyed 
in  respect  to  truth,  in  the  third  state  of 
the  church;  the!  "pa,ir  of  balance^,"'tl]le  e^'l 
timation  of  truth  so  small  that  there  was 
scarcely  any.  The  , "  pale  horse"  signifies 
the  understanding  of  the  Word  annihilated 
by  evils  of  life  and  the  derivative  falsities, 
in  the  fourth  or  last  state  of  the  church ; 
and  "Death"  signifies  , eternal  condemna- 
tion. It  is  not  apparent,  in  the  sense  of  the 
letter  or  natural  sense  that  such  is  the  sig- 
nification of  these  things  in  the  spiritnal 
sense,  so  that  unless  the  spiritual  sense 
were  at  some  time  opened,  the  Word  as  to 
this  and  all  other  things  in  the  Bevelation. 
would  be  so  completely  closed  that  at  last  no 


^  DOCTRINE    CONCERNING  [n.  12 

one  would  know  wherein  its  Divine  holiness 
lies.  It  is  equally  so  in  respect  to  what  is 
signified  by  the  "  four  horses"  and  the  "  four 
chariots"  that  came  forth  from  between 
two  mountains  of  brass  (Zech._  vi.  1-8). 

13.  In  the  Revelation,  chapter  ix.,  we 
read : — 

The  fifth  angel  sounded,  and  I  saw  a  star  fall 
from  heaven  imto  the  earth,  and  to  him  was  given 
the  key  of  the  bottomless  pit ;  and  he  opened  the 
bottomless  pit,  and  there  went  up  a  smoke  out  of 
the  pit  as  the  smoke  of  a  great  furnace  ;  and  the 
sun  and  the  air  were  darkened  by  reason  of  the 
smoke  of  the  pit ;  and  there  came  out  of  the  smoke 
locusts  upon  the  earth,  and  unto  them  was  given 
power  as  the  scorpions  of  the  earth  have  power. 
The  shapes  of  tlie  locusts  were  like  imto  horses 
prepared  for  war,  and  on  their  heads  were  as  it 
were  crowns  like  gold  ;  and  their  faces  were  as 
the  faces  of  men  ;  and  they  had  hair  as  the  hair 
of  women  ;  and  their  teeth  were  as  the  teeth  of 
lions ;  and  they  had  breastplates  as  of  iron  ;  and 
the  sovmd  of  their  wings  was  as  the  sound  of  char- 
iots, of  many  horses  ninning  to  war ;  and  they 
had  tails  like  scorpions  ;  and  there  were  stings  in 
their  tails  ;  and  their  power  was  to  hurt  men  five 
months.   And  they  had  a  king  over  them,  the  angel 


N.  13]  THE    HOLY    SCRIPTURE  21 

of  the  bottomless  pit,  whose  name  in  the  Hebrew 
is  Abaddon,  but  in  the  Greek  lie  hath  the  name 
ApoUyon  Oversea  1-3,  7-11). 

Neither  could  these  things  be  understood 
by  any  one  unless  the  spiritual  sense  were 
revealed  to  him;  for  nothing  here  is  said 
emptily,  but  every  single  thing  has  its  sig- 
nification. The  subject  here  treated  of  is 
the  state  of  the  church  when  all  knowledges 
of  truth  from  the  Word  have  been  destroyed, 
and  consequently  man,  having  become  sent 
suous,  persuades  himself  that  falsities  are 
truths.  [2]  The  "  star  fallen  from  hearen," 
signifies  the  knowledges  of  truth  destroyed ; 
the  **8un  'and  air  darkened,"  signifies  the 
light  of  truth  become  thick  darkness;  the 
"  locusts  that  came  out  of  the  smoke  of  the 
pit,"  signify  falsities  in  the  outermost  things 
such  as  exist  with  those  who  have  become 
sensuous,  and  who  see  and  judge  all  things 
from  fallacies;  a  '^scorpion"  signifies  their 
persuasivenes.s.  That  the  locusts  appeared 
"like  horses  prepared  for  war,"  signifies 
their  i-easonings  as  it  were  from  the  under- 


22  DOCTKINE    CONCERNIWG  [n.  13 

standing  of  truth ;  that  the  locusts  had 
"crowns  like  gold  upon  their  heads,  and 
faces  as  the  faces  of  men,"  signifies  that 
they  appeared  to  themselves  as  conquerors, 
and  as  wise ;  their  having  "  hair  as  the  hair 
of  women,"  signifies  that  they  appeared  to 
themselves  as  if  they  were  in  the  affection 
of  truth ;  their  having  "  teeth  as  the  teeth  of 
lions,"  signifies  that  sensuous  things,  which 
ai"e  ultimate  things  of  the  natural  man,  ap- 
peared to  them  as  having  power  over  all 
things.  [3]  Their  having  "  breastplates  as 
breastplates  of  iron,"  signifies  argumenta- 
tions from  fallacies  by  which  they  fight  and 
prevail ;  that  "  the  sound  of  their  wings  was 
as  the  sound  of  chariots  running  to  war," 
signifies  reasonings  as  if  from  the  truths 
of  doctrine  from  the  Word  for  which  they 
were  to  fight;  their  having  "tails  like  scor- 
pions," signifies  persuasions ;  their  having 
"stings  in  their  tails,"  signifies  their  cun- 
ning arts  of  deceiving  thereby ;  their  having 
"power  to  hurt  men  five  months,"  signi- 
fies that  they  induce  a  kind  of  stupor  on 


K.   13]  THE    HOLY    aCRIPTURB'  23 

those  who  are  in  the  understanding  of  truth 
and  perception  of  good;  their  having  "a 
king  over  them,  the  angel  of  the  bottomless 
pit,  whose  name  is  Abaddon  or  ApoUyon," 
signifies  that  their  falsities  were  from  hell, 
where  dwell  those  -ivho  are  merely  hafeulral 
and  in  self-intelligence.  [4]  This  is  the 
spiritual  sense  of  these  words,  of  which 
nothing  appears  in  thesenseof ' the  letteh 
Everywhere  in  the  Jtevelation  it  is  the  sam6. 
Be  it  known  that  in  the  spiritual  sense  all 
thijigs  hang  together  i n  a  coi^tin uou^'  ipipn- 
nection,  which  is  fitted  together  in  such  a 
manner  by  the  force  and  meaning  of  all  the 
words  in  the  literal  br  natural '  s6nse;  tlwJt 
if  even  a  little  word  were  taken  out  of  ifj 

the  connection   would  be  broken  and  the 

".         ,..■'■  I  ■■  ■..■,•',     'I    _  ti'".. ■•] 

oohereuQe  wpuld  perish.  ;  Ij;^  ,ord^r  to  pjre? 
vent  this,  it  is  added  at  tbe  iSud;  ^qfiirtbia 
prophetical  book,          <'■    '  '    i '    •"  ''f'^: »' 

Thkt  not  a  word  shaH  be  taken  away  (Rev.  xxii. 
19). 

It  is  the  same  with  thei  books  of  the  proph^s 
of  the  Old  Testament :  in  oider  to  prevent 


24    -  DOCTRINE    CONCERNING  [n,  13 

anything  from  being  taken  away  from  them, 
it  came  to  pass  of  the  Lord's  Divine  Provi- 
dence that  everything  therein  down  to  the 
very  letters  was  counted.  This  was  done 
by  the  Masorites. 

14.  In  speaking  to  His  disciples  about 
the  consummation  of  the  age  (which  is  the 
last  time  of  the  church),  at  the  end  of 
His  predictions  concerning  the  successive 
changes  of  state  in  the  church,  the  Lord  says, 

Immediately  after  the  afiSiction  of  those  days 
shall  the  sun  be  darkened,  and  the  moon  shall 
not  give  her  light,  and  the  stars  shall  fall  from 
heaven,  and  the  powers  of  the  heavens  shall  be 
shaken.  And  then  shall  appear  the  sign  of  the 
Son  of  man  in  heaven,  and  then  shall  all  the  tribes 
of  the  earth  wail,  and  they  shall  see  the  Son  of  man 
coming  in  the  clouds  of  heaven  with  power  and 
much  glory.  And  He  shall  send  His  angels  with 
a  trumpet  and  a  great  voice,  and  they  shall  gather 
together  His  elect  from  the  four  winds,  from  the 
end  of  the  heavens  even  to  the  end  of  them  {Matt. 
xxiv.  29-31). 

[2]  By  these  words,  in  the  spiritual  sense, 
is  not  meant  that  the  sun  and  moon  would 


N.  14]  THE    HOLY    SCBIPTURB  25 

be  darkened,  that  the  stars  would  fall  from 
heaven,  that  the  Lord's  sign  would  appear 
in  heaven,  and  that  He  would  be  seen  in  the 
clouds  together  with  angels  with  trumpets, 
but  by  every  word  is  meant  some  spiritual 
thing  that  is  of  the  church,  concerning  the 
state  of  wliich  at  its  end  these  things  were 
spoken.  For,  in  the  spiritual  sense,  the 
"  sun,  which  shall  be  darkened,"  means  the 
Lord  as  to  love;  the  "moon,  which  shall 
not  give  her  light,"  means  the  Lord  as  to 
faith;  the  "stars,  which  shall  fall  from 
heaven,"  mean  the  knowledges  of  what  is 
good  and  true  that  would  perish ;  the  "  sign 
of  the  Son  of  man  in  heaven,"  means  the 
appearing  of  Divine  truth ;  the  "  tribes  of 
the  earth,  which  shall  wail,"  means  the  lack 
of  all  truth  that  is  of  faith,  and  of  all  good 
that  is  of  love;  the  "coming of  the  Son  of 
man  in  the  clouds  of  heaven  with  power 
and  glory,"  means  the  Lord's  presence  in 
the  Word,  and  revelation ;  "  clouds"  signify 
the  sense  of  the  letter  of  the  Word,  and 
"glory,"  the  spiritual  sense  of  the  Word; 


26  DOCTRINE    CONCERNING  [N.  14 

the  "angels  with  a  trumpet  and  a  great 
voice,"  signifies'  heaven  whence  comes  Di- 
vine truth;  to  "gather  together  the  elect 
from  the  four  winds,  from  the  end  of  the 
heavens  even  to  the  end  of  them,"  signifies 
a  newness  of  the  church  in  respect  to  love 
and  faith.  [3]  That  there  is  not  meant  a 
darkening  of  the  sun  and  moon,  nor  a  fall- 
ing of  the  stars  to  the  earth,  is  very  evident 
from  the  Prophets,  in  which  like  things  are 
said  about  the  state  of  the  church  when  the 
Lord  should  come  into  the  world.  As  in 
Isaiah : — 

Behold  the  day  of  Jehovah  cometh,  crael,  and 
of  wrath  of  anger  ;  the  stars  of  the  heavens,  and 
the  constellations  thereof,  shall  not  give  their  light, 
the  sun  shall  be  darkened  in  his  rising,  and  the 
moon  shall  not  cause  her  light  to  shine  :  I  will 
visit  upon  the  world  its  wickedness  (xiii.  9-11 ; 
xxiv.  21,  23). 

In'^Joel':— 

The  day  of  Jehovah  cometh,  a  day  of  darkness 
and  of  thick  darkness  ;  the  sun  and  the  moon  shall 
be  blackened,  and  the  stars  shall  withdraw  their 
shining  (ii.  1,  2,  10 ;  iii.  15). 


N.  14]  THE   HOLT    SCBIPTURE  27 

In  Ezekiel: — 

I  will  cover  the  heavens,  and  blacken  the  stars  ; 
I  will  cover  the  sun  with  a  cloud,  and  the  moon 
shall  not  cause  her  light  to  shine ;  all  the  lumi- 
naries of  light  I  will  make  dark,  and  will  set  dark- 
ness upon  thy  land  (xxxii.  7,  8). 

"  The  day  of  Jehovah"  means  the  Lord's 
advent,  which  took  place  when  there  was 
no  longer  anything  good  and  true  left  in 
the  church,  and  not  any  knowledge  of  the 
Lord. 

15.  In  order  that  it  may  be  seen  that 
without  the  spiritual  sense  the  prophetical 
parts  of  the  Word  of  the  Old  Testament 
ai"e  in  many  passages  not  intelligible,  I  will 
adduce  a  few,  such  as  the  following  in 
Isaiah : — 

Then  shall  Jehovah  stir  up  a  scourge  against 
Asshur,  according  to  the  smiting  of  Midian  at  the 
rock  of  Oreb,  and  his  rod  shall  be  upon  the  sea, 
which  he  shall  lift  up  in  the  way  of  Egypt.  And 
it  shall  come  to  pa-ss  in  that  day  that  his.  burden 
shall  be  taken  away  from  off  thy  shoulder,  and  his 
yoke  from  off  thy  neck.  He  slmll  come  iigaiust 
Aiath  ;  heshall  pass  to  Migron  ;  against  Micliuia^h 


2S  BOCTRTirE    CONCEKNING  [n.  15 

he  shall  command  his  arms  ;  they  shall  pass  over 
Mebara  ;  Gebah  shall  be  a  lodging  to  us  ;  Ramah 
shall  tremble  ;  Gibeah  of  Saul  shall  flee.  Wail 
with  thy  voice  0  daughter  of  Gallim  ;  hearken  O 
Laish,  O  wretched  Anathoth.  Madmenah  shall 
be  a  wanderer ;  the  inhabitants  of  Gebim  shall 
gather  themselves  together.  Is  there  as  yet  a  day 
to  stand  in  Nob  ?  the  mountain  of  the  daughter 
of  Zion,  the  hill  of  Jenisalem,  shall  shake  her 
hand.  Jehovah  shall  cut  off  the  thickets  of  the 
forest  with  iron,  and  Lebanon  shall  fall  by  a  mag- 
nificent one  (X.  26-82,  34). 

Here  we  meet  with  mere  names,  from  which 
nothing  can  be  drawn  except  by  the  aid  of 
the  spiritual  sense,  in  which  all  the  names 
in  the  Word  signify  things  of  heaven  and 
the  church.  From  this  sense  it  is  gath- 
ered that  these  words  signify  that  the  whole 
church  has  been  devastated  by  memory- 
knowledges  (scientifica)*  perverting  all 
truth,  and  confirming  falsity.  [2]  In  an- 
other place  in  the  same  Prophe^iif-r-,  /- 

In  that  day  the  envy  of   Ephraim  shall  de- 
part, and  the  enemies  of  Judah  shall  be  cut  off ; 
Ephraim  shall  not  envy  Judah,  and  Judah  shall 
•  See  foot-note  on  p.  42. 


N.  15]  THE    HOLY    SCRIPTURE  29 

not  straiten  Ephraim  ;  but  they  shall  fly  upon  the 
shoulder  of  the  Philistines  toward  the  sea,  to- 
gether shall  they  spoil  the  sons  of  the  east, 
Edom  and  Moab  shall  be  the  putting  forth  of 
their  hand.  Jehovah  shall  utter  a  curse  against 
the  tongue  of  the  Egyptian  sea,  and  with  the  ve- 
hemence of  His  spirit  He  shall  sha,ke  His  hand 
over  the  river,  and  shall  smite  it  into  seven  streams, 
so  that  He  shall  make  a  way  [to  pass  over  it]  with 
shoes.  Then  shall  there  be  a  path  for  the  remnant 
of  His  people,  which  remnant  shall  be  from  Asshur 
(xi.  13-16).  "  ^>'"'''  '^f"i  •^•J'"''   '*"■'■  ■'''-'■ 

Here  alsorio onie  would  see  anything  Divine 
except  one  who  JknQws.wh^t  is  signified 
by  the  several  names;  and  yet  the  subject 
treated  of  is  the  Lord's  advent,  and  what 
shall  then  come  to  pass,  as  is  plainly  evi- 
dent from  verses  1  to  10.  Who,  therefore, 
without  the  aid  of  the  spiritual  sense,  would 
see  that  by  these  things  in  their  order  is  sig-^ 
nified  that  they  who  are  in  falsities  from 
ignorance,  yet  have  not  suffered  themselves 
to  be  led  astray  by  evils,  will  come  to  the 
Lord,  and  that  the  churoh  will  then  under- 
stand the  Word ;  and  that  falsities  will  then 


30  DOCTRINE    CONCERNING  [n.  15 

no  longer  harm  them.  [3]  The  case  is  the 
same  where  there  are  not  names,  as  in  Eze- 
kiel : — 

•  .Thus  saith  the  Lord  Jehovih,  Son  of  man,  say 
unto  the  bird  of  every  wing,  and  to  every  wild 
beast  of  the  field,  Assemble  youi-selves  and  come, 
gather  yourselves  from  round  about  to  My  sacri- 
fice which  I  sacrifice  for  you,  a  great  sacrifice 
upon  the  mountains  of  Israel,  that  ye  may  eat  flesh 
and  drink  blood ;  ye  shall  eat  the  flesh  of  the 
mighty,  and  drink  the  blood  of  the  princes  of  the 
earth  ;  ye  shall  eat  fat  to  satiety,  and  drink  blood 
to  drunkenness,  of  My  sacrifice  which  I  have  sac- 
rificed for  you.  Ye  shall  be  sated  at  My  table 
with  the  horse  and  the  chariot,  with  the  mighty 
man,  and  with  every  man  of  war.  Thus  will  I 
set  My  glory  among  the  nations  (xxxix.  17-21). 

One  who  does  not  know  from  the  spiritual 
sense  what  is  signified  by  a  sacrifice,  by 
flesh  and  bk)od,  by  a  horse,  a  chariot,  a 
mighty  mam,  and  a  man  of  war,  would  sup- 
pose that  such  things  were  to  be  eaten  and 
drunk.  But  the  spiritual  sense  teaches  that 
to  "  eat  the  flesh  and  drink  the  blood  of  the 
sacrifice  which  the  Lord  Jehovih  will  offer 
upon  the  mountains  of  Israel,"  signifies  to 


N.  15]  THE    HOLT    SCRIPTURE  31 

appropriate  to  one's  self  Divine  good  and 
Divine  truth  from  the  Word  ;  for  the  sub- 
ject treated  of  is  the  calling  together  of  all 
to  the  Lord's  kingdom,  and,  specifically, 
the  setting  up  anew  of  the  church  by  the 
Lord  among  the  nations.  Who  cannot  see 
that  by  "  flesh"  is  not  here  meant  flesh,  nor 
blood  b}-  "  blood"  ?  As  that  people  should 
drink  blood  to  drunkenness,  and  that  they 
should  be  sated  with  horse,  chariot,  mighty 
man,  and  eveiy  man  of  war.  So  in  a  thou- 
sand other  passages  in  the  Prophets. 

16.  Without  the  spiritual  sense  no  one 
would  know  why  the  prophet  Jeremiah  was 
commanded 

To  buy  himself  a  girdle,  and  put  it  on  his  loins  ; 
and  not  to  draw  it  through  the  waters,  but  to  hide 
it  in  a  hole  of  the  rock  by  Euphrates  (Jer.  xiii.  1-7). 

:    ,,,,..  I  ■  .^   ,[,    ,,,.;  ,  . 

Or  why  the  prophet  IsaiaK  was^coinmanded 

To  loose  the  saclccloth  from  ofi  his  loins,  and  put 
the  shoe  from  off  his  foot,  and  go  naked  and  bare- 
foot three  yeare  (Isa.  xx.  2,  3). 

Or  why  the  prophet  Ezekiel  was  commanded 


32  DOCTRINE    CONCEBNING  [n.  16 

To  pass  a,  razor  upon  his  head  and  upon  his 
beard,  and  afterwards  to  divide  the  hairs,  and  burn 
.  a  third  part  in  the  midst  of  the  city,  smite  a  third 
part,  with  the  sword,  scatter  a  third  part  in  the 
wind,  and  bind  a  few  of  them  in  his  skirts,  and  at 
last  throw  them  into  the  midst  of  the  fire  (Ezek. 
V.  1-4). 

Or  why  the  same  prophet  was  eommanded 

Tp  lie  upon  his  left  side  three  hundred  and 
ninety  days,  and  upon  his  right  side  forty  days, 
and  to  make  himself  a  cake  of  wheat,  and  barley, 
and  millet,  and  spelt,  with  the  dung  of  an  ox,  and 
eat  it ;  and  in  the  meantime  to  raise  a  rampart  and 
a  mound  against  Jerusalem,  and  besiege  it  (Ezek. 
iv.  1-15). 

Or  why  the  prophet  Hosea  was  twice  com- 
manded 

'^"o  take  to_^lximself  ^  l^arlot  to  wife  {Hos.  i.  2-9 ; 
m.  2,3).  '.;;_'■;;'  ,  .i,;', 'r!,;  i-  ,-i.,y 
And  many  like  things.  Moreover,  without 
the  spiritual  sense  wKo  would  know  what 
is  signified  by  all  the  things  pertaining  to 
the  tabernacle,  such  as  the  ark,  the  mercy- 
seat,  cherubim,  lampstand,  altar  of  incense, 
the  bread  of  faces  on  the  table,  and  its  veils 


Nj  16]        xa?:  HOLY  scEiPTURB  33: 

and  ciu'tains  ?  Who  without  the  spiritual 
sense  would  know  what  is  signified  by 
Aaron's  garments  of  holiness,  by  his  coat, 
cloak,  ephod,  urim  and  thummim,  mitre, 
and  other  things  ?  Who  without* the  spir- 
itual sense  would  know  what  is  signified 
by  all  the  things  enjoined  concerning  the 
burnt-oiferings,  sacrifices,  meat-offerings, 
and  drink-offerings  ?  and  also  concerning 
the  sabbaths  and  feasts  ?  The  truth  is  that 
not  the  least  thing  was  commanded  con- 
cerning them  that  did  not  signify  some- 
thing of  the  Lord,  heaven,  and  the  church. 
From  these  few  examples  it  may  be  cleai'ly 
seen  that  there  is  a  spiritual  sense  in  all 
things  of  the  Word  and  in  every  particular 
of  it. 

17.  That  the  Lord  when  in  thie  world 
spoke  by  correspondences,  thus  that  He 
spoke  spiritually  while  He  spoke  natiu*ally, 
is  evident  from  His  parables,  in  eacli  and 
every  word  of  which  there  is  a  spiritual 
sense.  Take  for  example  the  parable  of  the 
ten  virgins : — 

S 


34  DOCTRINE    CONCERNING  [N.  17 

The  kingdom  of  the  heavens  is  like  unto  ten 
virgins,  who  took  their  lamps  and  went  forth  to 
meet  the  bridegroom  :  five  of  them  were  wise,  and 
five  were  foolish  ;  they  that  were  foolish  took  their 
lamps,  and  took  no  oil,  but  the  wise  took  oil  in  their 
ampe.  While  the  bridegroom  tarried  they  all 
slumbered  and  slept ;  and  at  midnight  there  was 
a  cry  made.  Behold,  the  bridegroom  cometh,  go 
ye  out  to  meet  him.  Then  all  those  virgins  awaked, 
and  trimmed  their  lamps ;  and  the  foolish  said 
unto  the  wise,  Give  us  of  your  oil,  for  our  lamps 
are  gone  out ;  but  the  wise  answered,  saying,  Not 
so,  lest  there  be  not  enough  for  us  and  you  ;  but  go 
ye  rather  to  them  that  sell,  and  buy  for  yourselves. 
And  while  they  went  away  to  buy,  the  bridegroom 
came,  and  they  that  were  ready  went  in  with  him 
to  the  wedding,  and  the  door  was  shut.  After-- 
wards  came  also  the  other  vii^ins,  saying,  Lord, 
lord,  open  to  us ;  but  he  answered  and  said, 
"Verily  I  say  unto  you,  I  know  you  not  {Matt. 
xxy.  1-12). 

[2]  That  there  is  a  spiritual  sense  in  each 
and  evfery  one  of  these  things,  and  a  conse- 
quent Divine  holiness,  can  be  seen  by  him 
only  who  knows  that  a  spiritual  sense  exists, 
and  what  is  its  nature.  In  the  spiritual 
sense,  the  "  kingdom  of  God"  means  heaven 


N.   17]  THE    HOLT    SCRIPTURE   '  36 

and  the  church;  the  "bridegroom,"  the 
Lord  ;  the  "  wedding/'  the  marriage  of  the 
Lord  with  heaven  and  the  church  by  means 
of  the  good  of  love  and  of  faith.  "  Virgins" 
signify  those  who  are  of  the  church ;  "  ten," 
all;  "five,"  some;  "lamps,"  the  truths  of 
faith ;  "  oil,"  the  good  of  love ;  to  "  sleep," 
and  to  "awake,"  the  life  of  man  in  this 
world  which  is  natural  life,  and  his  life 
after  death  which  is  spiritual ;  to  "  buy," 
to  procure  for  themselves ;  to  "  go  to  them 
that  sell  and  buy  oil,"  to  procure  for  them- 
selves the  good  of  love  from  ethers  after 
death ;  and  as  this  can  then  be  no  longer 
procured,  although  they  came  with  their 
lamps  and  the  oil  they  had  bought  to  the 
door  where  the  wedding  was,  yet  the  bride- 
groom said  to  them  "  I  know  you  not."  The 
reason  is  that  after  his  life  in  this  world 
a  man  remains  such  as  he  had  lived  in  this 
world.  [3]  From  all  this  it  is  evident  that 
the  Lord  spoke  exclusively  by  correspond- 
ences, and  this  because  He  spoke  from  the 
Divine  that  was  in  Him,  and  was  His.   That 


36  "bOCTEINE    CONCERNING  [n.  17 

the  "  bridegroom"  signifies  the  Lord ;  the 
"kingdom  of  the  heavens,"  the  church; 
a  "  wedding,"  the  marriage  of  the  Lord 
with  the  church  by  means  of  the  good  of 
love  and  of  faith ;  "  ten,"  all ;  "  five,"  some ; 
to  "  sleep,"  a  natural  state ;  to  "  buy,"  to 
procure  for  one's  self ;  a  "  door,"  entrance 
into  heaven ;  and  "  not  to  know  them," 
when  spoken  by  the  Lord,  nOt  to  be  in  His 
love,  is  evident  from  many  passages  in  the 
prophetic  Word  where  these  expressions 
have  a  like  signification.  It  is  because 
"virgins"  signify  those  who  are  of  the 
church  that  the  virgin  and  daughter  of  Zion, 
of  Jerusalem,  of  Judah,  and  of  Israel,  are 
so  often  mentioned  in  the  prophetic  Word. 
And  it  is  because  "  oil"  signifies  the  good 
of  love  that  all  the  holy  things  of  the  Israel- 
itish  Church  were  anointed  with  oil.  It  is 
the  same  with  all  the  other  parables,  and 
with  all  the  words  the  Lord  spoke,  and  that 
were  written  in  the  Gospels.  This  is  why 
the  Lord  says  that        no^i  nifi 

His  woi-ds  are  spirit  aniJ  &re  life  (JoAjivi.  63). 


N.   17]  THE    KOLY    SCRIPTURE  37 

[4]'  It  is  the  same  with  all  the  Lord's  mirar 
cles,  jvhich  were  Divine  because  they  signi- 
fied the  various  states  of  those  with  whom 
the  church  was  to  be  set  up  anew  by  the 
Lord.  Thus  when  the  blind  received  sight, 
it  signified  that  they  Avho  had  been  in  igno- 
rance of  truth  should  receive  intelligence; 
when  the  deaf  received  hearing,  it  signified 
that  they  who  had  previously  heard  noth- 
ing about  the  Lord  and  the  Word  should 
heai'ken  and  obey;  when  the  dead  were 
raised,  it  signified  that  they  who  otherwise 
would  spiritually  perish  would  become  liv- 
ing ;  and  so  on.  This  is  meant  by  the  Lord's 
reply  to  the  disciples  of  John,  who  sent 
them  to  ask  whether  He  was  the  One  that 
should  come : — 

Tell  John  the  things  which  ye  do  hear  and  see : 
the  blind  receive  their  sight,  and  the  lame  walk, 
the  lepers  are  cleansed,  and  the  deaf  bear,  the  dead 
rise  again,  and  the  poor  hear  the  Gospel  {Matt. 
xi.  3-5).  . 

Moreover,  all  the  miracles  related  in  the 
Word  contain  in  them  such  things  as  l)elong 


^  IMJCTBINE   CONCERNING  [n.  17 

to  the  Lord,  to  heaven,  and  to  the  church. 
This  makes  these  miracles  Divine,  anji  dis- 
tinguishes them  from  those  which  are  not 
Divine.  These  few  examples  are  given  in 
order  to  illustrate  what  the  spiritual  sense 
is,  and  to  show  that  it  is  in  all  things  of  the 
Word  and  in  every  particular  of  it. 

18.  iii.  From  the  spiritual  sense  it  is  that 
the  Word  is  divinely  inspired,  and  is  holy  in 
every  word.  It  is  said  in  the  church  that 
the  Word  is  holy,  and  this  because  Jeho- 
vah God  spoke  it;  but  as  its  holiness  is 
not  apparent  from  the  letter  alone,  he  who 
on  this  account  once  doubts  its  holiness, 
afterwards  confirms  his  doubt  when  read- 
ing the  Word  by  many  things  in  it,  for  he 
then  thinks,  Can  this  be  holy  ?  can  this  be 
Divine  ?  Therefore  lest  such  a  thought 
should  flow  in  with  many,  and  should  after- 
wards prevail,  and  thereby  the  conjunction 
of  the  Lord  with  the  church,  in  which  is 
the  Word,  should  perish,  it  has  noW  pleased 
the  Lord  to  reveal  the  spiritual  sense,  in 
order  that  it  may  be  known  where  in  the 


N.   18]  THK    HOLY    SCKIPTUBE  39 

Word  this  holiness  lies  hid.  [2]  This  again 
may  be  illustrated'  by  examples.  The  Word 
treats  sometimes  of  Egypt,  sometimes  of 
Asshur,  sometimes  of  Edom,  of  Moab,  of 
the  sons  of  Ammon,  of  Tyre  and  Sidon,  of 
Gog;  and  one  who  does  not  know  that 
these 'names  signify  things  of  heaven  and 
the  church  may  be  led  into  the  error  that 
the  Word  treats  much  of  nations  and  peo- 
ples, and  but  little  of  heaven  and  the  church ; 
thus  much  of  earthly,  and  little  of  heave nl}' 
things.  But  when  he  knows  what  is  signi- 
fied by  them,  or  by  their  names,  he  can  come 
out  of  error  into  truth.  [3]  And  so  when 
he  sees  in  the  Word  such  frequent  mention 
of  gardens,  groves,  and  forests,  and  also  of 
the  trees  in  them,  as  the  olive,  vine,  cedar, 
poplar,  oak;  and  also  such  frequent  men- 
tion of  the  lamb,  sheep,  goat,  calf,  ox ;  and 
likewise  of  mountains,  hills,  valleys,  and 
the  fountains,  rivers,  and  waters  in  them, 
and  many  like  things,  one  who  knows  noth- 
ing about  the  spiritual  sense  of  the  Word 
must  believe  that  these  things  only  are 


'40  DOCTKINE    CONCBKNING  [x.   18 

meant.  For  lie  is  not  aware  that  a  gar- 
den, grove,  and  forest,  mean  wisdom,  intel- 
ligence, and  knowledge ;  that  an  olive,  vine, 
cedar,  poplar,  and  oak,  mean  the  celestial, 
spiritual,  rational,  natural,  and  sensuous 
good  and  truth  of  the  church ;  that  a  lamb, 
sheep,  goat,  calf^  and  ox,  mean  inndeence, 
charity,  and  natural  affection ;  that  moun- 
tains, hills,  and  valleys,  mean  higher,  lower, 
and  lowest  things  of  the  church ;  tloat 
Egypt  signifies  memory-knowledge,*  As- 
shur  reason,  Edom  the  Natural,  Moab  the 
adulteration  of  good,  the  sons  of  Ammon 
the  adulteration  of  tmth.  Tyre  and  Sidon 
the  knowledges  of  truth  and  good,  and  Gog 
external  worship  without  internaL  But 
when  a  man  knows  these  things  he  is  able 
to  consider  that  the  Word  treats  solely  of 
lieavenly  things,  and  that  these  earthly 
things  are  merely  the  subjects  (subjecta)  in 
which  the  heavenly  things  are.  [4]  But  let 
this  also  be  illustrated  by  an  example  from 
the  Word.     We  read  in, David: — 

, ' '  •  See  foot-note  on  p.  42. 


N.   18]  THE    HOLY    SCRIPTURE  41 

The  voice  of  Jehovah  is  upon  the  waters  ;  Jie 
God  of  glory  maketh  it  to  thunder ;  Jehovah  is 
upon  the  great  waters.  The  voice  of  Jehovah 
breaketh  llie  cedars  ;  yea,  Jehovah  bredketh  in 
pieces  the  cedars  of  Lebanon.  He  maketh  them 
also  to  skip  like  a  calf,  Lebanon  and  Sirion  like  a 
son  of  unicorns.  The  voice  of  Jehovah  cutteth 
out  as  a  flame  of  fire.  The  voice  of  Jehovah 
maketh  the  wilderness  to  tremble  ;  it  maketh  the 
wilderness  of  Kadesh  to  tremble.  The  voice  of 
Jehovah  maketh  the  hinds  to  be  in  travail,  and 
layeth  bare  the  forests  ;  but  in  His  temple  every 
one  saith,  Glory  {Ps.  xxix.  3-9).  . 

He  who  is  not  aware, that  everything  here, 
even  as  to  every  single  word,  is  divinely 
holy,  may,  if  a  merely  natural  man,  say  to 
himself.  What  is  this — that  Jehovah  sit- 
teth  upon  the  waters,  that  by  His  voice  He 
breaketh  the  cedars,  maketh  them  skip  like 
a  calf,  and  Lebanon  like  a  son  of  unicorns, 
and  maketh  the  hinds  to  be  in  travail,  and 
so  on  ?  For  he  knows  not  that  in  the  spirit- 
ual sense  the  power  of  Divine  truth,  or  of 
the  Word,  is  described  by  these  things. 
[5]  In  this  sense,  the  "  voice  of  Jehovah," 
here  called  "thunder,"  means  the  Divine 


42  DOCTRINE    CONCBKNING  [N.  18 

truth  or  Word  in  its  power.  The  "  great 
waters,"  upon  which  Jehovah  sits,  mean 
the  truths  of  the  Word.  The  "  cedars," 
and  "Lebanon,"  which  He  "breaks,"  and 
"breaks  in  pieces,"  mean  the  false  things 
of  the  rational  man.  The  "  calf,"  and  a 
"  son  of  unicorns,"  mean  the  false  things  of 
the  natural  and  of  the  sensuous  man.  The 
"  flame  of  fire,"  means  the  affection  of  what 
is  false.  The  "  wilderness,"  and  the  "  wil- 
derness of  Kadesh,"  mean  the  church  in 
which  there  is  not  anything  true  and  good. 
The  "hinds"  which  the  voice  of  Jehovah 
causes  to  be  in  travail,  mean  the  nations 
who  are  in  natural  good.  And  the  "for- 
ests" which  He  lays  bare,  mean  the  knowl- 
edges (scientiae  et  cognitiones)*  which  the 

*  Note  the  careful  distinction  made  by  Swedenborg 
between  those  knowledges  that  are  merely  in  the  exter- 
nal memory,  and  those  which  a  man  has  some  real  knowl- 
edge of  by  experience  or  in  some  other  way,  and  which 
are  therefore  not  mere  matters  of  memory.  The  former 
he  calls  "  memory-knowledges  («cte«<iae  or  sctentifica);" 
the  latter  simply  ••  knowledges  {cognitiones)."  This  dis- 
tinction runs  all  through  these  works,  and  must  not  be 
lost  sight  of,  the  recognition  of  it  being  vital  to  the  un- 
derstanding of  important  doctrines.  [Tr.1 


N.  18]  THK    HOLY    SCRIPTURE  43 

Word  opens  to  them.  Therefore  these  words 
follow :  "  In  His  temple  every  -one  saith, 
Glory,"  which  mean  that  there  are  Divine 
truths  in  each  and  every  thing  of  the  Word. 
For  the  "temple"  signifies  the  Lord,  and 
therefore  the  Word,  and  also  heaven  and 
the  church;  and  "glory"  signifies  Divine 
truth.  From  all  this  it  is  evident  that 
there  is  not  a  word  in  this  passage  that  is 
not  descriptive  of  the  Divine  power  of  the 
Word  against  falsities  of  ev^ry  kind  in  nat- 
ural men,  and  of  the  Divine  power  in  re- 
forming the  nations. 

19.  There  is  a  still  more  interior  sense 
in  the  Word  which  is  called  celestial,  and 
of  which  something  has  been  said  above 
(n.  6) ;  but  this  sense  can  with  difficulty  be 
made  plain,  because  it  does  not  fall  so  much 
into  the  thought  of  the  understanding  as 
into  the  affection  of  the  will.  The  reason 
there  is  in  the  Word  this  still  more  interior 
sense  called  celestial,  is  that  tljere  proceeds 
from  the  Lord  Divine  good  and  Divine 
truth,  Divine  good  from  His  Divine  love, 


44  DOCTRINE    CONCERNING  [n.  19 

and  Divine  truth  from  His  Divine  wisdom ; 
and  both-ai'e  in  the  Word,  for  the  Word  is 
the  Divine  proceeding;*  and  it  is  for  this 
reason  that  the  Word  gives  life  to  those 
who  devoutly  read  it.  But  this  subject  will 
be  spoken  of  in  the  chapter  in  which  it  will 
be  shown  that  there  is  a  marriage  of  the 
Lord  and  the  church,  and  a  derivative  mar- 
I'iage  of  good  and  truth,  in  each  and  every 
thing  of  the  Word. 

20.  iv.  Hitherto  the  spiritual  sense  of 
-the  Word  has  been  unknown.  It  has  been 
shown  in  the  work  on  Heaven  and  Hell  (n. 
87-105)  that  all  things  of  nature,  and  like- 
wise of  the  human  body,  and  also  every 
single  particular  in  them,  correspond  to 
spiritual  things.  Hitherto,  however,  it  has 
not  been  known  what  correspondence  is, 
although  in  the  most  ancient  times  this  was 
very  well  known ;  for  the  science  of  corre- 
spondences was  then  the  science  of  sciences, 
and  was  so  universal  that  all  the  writings 

*  That  is,  the  Divine  in  the  act  of  proceeding.     See 
foot-note  to  Doctrine  of  the  Lord  (n.  2,  page  4).  [Tr.] 


N.  20]  THE    HOLY    SCRIPTURE  45 

and  books  were  vrritten  by  means  of  corre- 
spondences. [2]  The  book  of  Job,  which  is 
an  ancient  book,  is  full  of  correspondences. 
The  hieroglyphics  of  the  Egyptians,  and 
also  the  fabulous  stories  of  highest  antiq- 
uity, were  nothing  but  correspondences. 
All  the  ancient  churches  were  churches 
representative  of  heavenly  things;  their 
rites,  and  a;lso  the  ordinances  according 
to  which  their  worship  was  instituted,  con- 
sisted exclusively  of  correspondences.  So 
did  all  things  of  the  church  among  the 
sons  of  Jacob;  their  burnt-offerings  and 
sacrifices,  with  each  and  every  thing  thereto 
pertaining,  were  correspondences ;  so  was 
the  tabernacle  with  all  its  contents ;  so  were 
their  feasts,  the  feast  of  unleavened  things, 
the  feast  of  tabernacles,  and  the  feast  of 
first-fruits ;  so  was  the  priesthood  of  Aaron 
and  the  Levites,  and  also  the  holy  garments 
of  Aaron  and  his  sons ;  besides  all  the  or- 
dinances and  judgments  that  concerned 
their  worship  and  their  life.  [3]  And  as 
Divine  things  present  themselves    in  the 


46  DOCTRIXE    CONCERNlNCi  [n.   20 

world  by  correspondences,  the  "Word  has 
been  written  exclusively  by  means  of  them. 
And  therefore  the  Lord  spoke  by  corre- 
spondences, because  He  spoke  from  His 
Divine,  for  that  which  is  from  the  Divine, 
descending  into  nature,  is  turned  into  such 
things  as  correspond  to  Divine  things,  and 
which  then  store  up  and  conceal  in  their 
bosom  the  Divine  things  that  are  called 
celestial  and  spiritual. 

21.  I  have  been  instructed  that  the  men 
of  the  Most  Ancient  Church  (the  church 
before  the  flood)  were  of  a  genius  so  heav- 
enly that  they  spoke  with  angels  of  heaven, 
and  that  they  were  able  to  speak  with  them 
by  means  of  correspondences.  From  this 
the  state  of  their  Mdsdom  w-as  tendered  such 
that  whatever  they  saw  in  this  world  they 
■  thought  about  not  only  in  a  natural  way, 
but  spiritually  also  at  the  same  time,  so 
that  they  thought  unitedly  with  angels.  I 
have  been  instructed  besides  that  Enoch  (of 
whom  mention  is  made  in  Genesis  v.  21—24) 
together  with  his  associates,  collected  cor- 


N.  21]  THE    HOLY    SCRIPTURE  47 

respondences  from  the  lips  of  those  men  of 
the  Most  Ancient  Church,  and  transmitted 
the  knowledge  of  them  to  posterity,  and 
that  in  consequence  of  this  the  science  of 
correspondences  was  not  only  known  but 
was  also  much  cultivated  in  many  kingdoms 
of  Asia,  especially  in  the  land  of  Canaan, 
in  Egypt,  Assyria,  Chaldea,  Syria,  Arabia, 
and  also  in  Tyre,  Sidon,  and  Nineveh ;  and 
that  it  was  carried  over  from  places  on  the 
sea-coast  there  into  Greece ;  •  but  there  it 
was  turned  into  fabulous  stories,  as  is 
evident  from  the  earliest  writers  of  that 
country. 

22.  But  when  in  process  of  time  the 
representative  things  of  the  church,  which 
were  correspondences,  were  converted  into 
things  idolatrous  and  also  into  magic,  then 
of  the  Lord's  Divine  Providence  the  knowl- 
edge of  correspondences  was  gradually  blot- 
ted out  of  remembrance,  and  among  the 
Israelitish  and  Jewish  people  was  alto- 
gether lost  and  annihilated.  The  worship 
of  that  nation  did  indeed  consist  exclu- 


48  DOCTRINE    CONCERNING  [n.  22 

sively  of  correspondences,  and  was  conse- 
quently representative  of  heavenly  things ; 
but  still  they  did  not  know  what  anything 
of  it  signified,  for  they  were  utterly  natu- 
ral men,  and  therefore  were  neither  willing 
nor  able  to  know  anything  about  spiritual 
things,  nor  consequently  about  correspond- 
ences. 

23.  The  reason  why,  in  ancient  times, 
the  idolatries  of  the  nations  originated  from 
the  knowledge  of  correspondences,  was  that 
all  things  visible  on  the  earth  have  a  corre- 
spondence ;  not  only  trees,  but  also  beasts 
and  birds  of  every  kind,  and  likewise  fishes, 
and  all  other  things.  The  ancients,  pos- 
sessing a  knowledge  of  correspondences, 
made  for  themselves  images  that  corre- 
sponded to  heavenly  things,  and  delighted 
in  them  because  they  signified  things  such 
as  belong  to  heaven,  and  therefore  to  the 
church.  They  therefore  set  them  not  only 
in  their  temples,  but  also  in  their  houses, 
not  to  be  worshiped,  but  to  call  to  remem- 
brance the  heavenly  things  they  signified. 


N.  23]  THE    HOLT    SCRIPTURE  49 

Consequently  in  Egypt  and  elsewhere  there 
were  images  of  calves,  oxen,  serpents,  also 
of  children,  old  men,  maidens;  because 
calves  and  oxen  signified  affections  and 
powers  of  the  natural  man ;  serpents,  the 
sagacity  of  the  sensuous  man ;  children,  in- 
nocence and  charity ;  old  men,  wisdom ;  and 
maidens,  affections  of  truth;  and  so  on. 
When  the  knowledge  of  correspondence^ 
had  been  blotted  out  of  remembrance,  their 
descendants  began  to  worship  as  holy,  and 
at  last  as  deities,  the  images  and  emblems 
set  up  by  the  ancients,  because  they  stood 
in  and  about  their  temples.  [2]  So  with 
other  nations;  as,  with  the  Philistines  at 
Ashdod,  Dagon  (concerning  whom  see  1 
Sam.  V.  1  to.  end),  whose  upper  part  was 
like  a  man,  and  his  lower  like  a  fish.  This 
image  was  so  devised  because  a  man  signi- 
fies intelligence,  and  a  fish  knowledge,  which 
make  a  one.  It  was  also  because  they  pos- 
sessed a  knowledge  of  correspondences 
that  the  ancients  worshiped  in  gardens  and 
groves,  in  accordance  with  the  kinds  of 
4 


50  DOCTKINE    CONCERNING  [x.  23 

trees  in  them;  and  also  upon  mountains 
and  hills.  For  gardens  and  groves  signi- 
fied wisdom  and  intelligence,  and  each  par- 
ticular tree  something  relating  thereto ;  as 
the  olive,  the  good  of  love ;  the  vine,  truth 
from  that  good;  the  cedar,  rational  good 
and  truth.  A  mountain  signified  the  high- 
est heaven;  and  a  hill,  the  heaven  under 
it.  [3]  The  knowledge  of  correspondences 
survived  among  a  number  of  the  orientals, 
even  until  the  Xord's  advent,  as  is  evident 
from  the  wise  men  of  the  east  who  came  to 
the  Lord  at  His  birth ;  and  this  was  why  a 
star  went  before  them,  and  why  they  brought 
with  them  as  gifts,  gold,  frankincense,  and 
myrrh  {Matt.  ii.  1, 2,  9-11).  For  the  "  star 
that  w;ent  before  them"  signified  knowledge 
(cognitio)  from  heaven ;  "  gold,"  celestial 
good ;  "  frankincense,"  spiritual  good ;  and 
"  myrrh,"  natural  good ;  from  which  three 
is  all  worship.  [4]  Nevertheless  there  was 
no  knowledge  of  correspondences  whatever 
among  the  Israelitish  and  Jewish  nation, 
although  everything  in  their  worship,  and 


N.  23]  THE    HOLY    SCRIPTURE  51 

all  tlie  i  11(1  guxents  and  oKlinances  delivered 
them  thiougli  Moses,  and  all  things  of  the 
Word,  were  nothing  but  correspondences. 
The  reason  was  that  at  heart  they  were 
idolaters,  and  of  such  a  character  that  they 
were  not  even  willing  to  know  that  any- 
thing of  their  worship  signified  what  is 
celestial  and  spiritual ;  f^r  they  desired 
that  all  those  things  should  be  holy  in 
themselves  and  in  connection  with  them; 
80  that  if  celestial  and  spiritual  things  had 
been  disclosed  to  them,  they  would  not  only 
have  rejected  but  would  have  profaned 
them.  Therefore  heaven  was  so  closed 
toward  them  that  they  scarcely  knew  that 
there  is  a  life  eternal.  That  this  was  the 
case  is  clearly  evident  from  the  fact  that 
they  did  not  acknowledge  the  Lord,  al- 
though universal  holy  Scripture  prophesied 
concerning  Him,  and  foretold  His  advent ; 
and  they  rejected  Him  for  this  sole  reason 
— that  He  taught  of  a  heavenly  and  not 
an  earthly  kingdom ;  for  they  wanted  a 
Messiah  who  would  exalt  them  above  every 


52  DOCTRIKE    CONCERNING  [x.  23 

other  nation  in  the  world,  and  not  a  Messiah 
who  cared  for  their  eternal  salvation.  For 
the  rest,  they  affirm  that  the  Word  contains 
within  it  many  arcana  that  are  called  mys- 
tical ;  but  are  unwilling  to  learn  that  these 
refer  to  the  Lord ;  they  however  are  quite 
willing  to  learn  when  it  is  said  that  the 
reference  is  to  gold. 

24.  The  reason  why  the  knowledge  of 
correspondences,  which  gives  the  spiritual 
sense  of  the  Word,  was  not  disclosed  in 
times  after  those,  is  that  the  Christians  of 
the  primitive'  church  were  so  very  simple 
that  it  could  not  be  disclosed  to  them ; 
for  it  would  have  been  of  no  use  to  them, 
nor  would  it  have  been  understood.  After 
their  day,  in  consequence  of  the  papal  do- 
minion, darkness  came  over  all  the  Chris- 
tian world ;  and  they  who  are  of  that  do- 
minion, and  have  confirmed  themselves  in 
its  falsities,  neither  can  nor  will  apprehend 
anything  spiritual,  nor  consequently  what 
is  the  correspondence  in  the  Word  of  nat- 
ural things  with  spiritual.    For  thereby  they 


N.  24]  THE    HOLY    SCRIPTURE  53 

would  be  convinced  that  by  "  Peter"  is  not 
meant  Peter,  but  the  Lord  as  a  Rock ;  and 
they  would  also  be  convinced  that  the  Word 
is  Divine  even  to  its  inmosts,  and  that  a 
decree  of  the  Pope  is  relatively  of  no  ac- 
count. On  the  other  hand,  after  the  Ref- 
ormation, as  men  began  to  effect  a  sepa- 
ration Ijetween  faith  and  charity,  and  to 
worship  Goil  in  three  Persons — thus  tlu-ee 
gods,  whom  they  conceived  to  be  one — 
heavenly  truths  were  hidden  from  them; 
and  if  they  had  been  disclosed  they  would 
have  falsified  them  and  applied  them  to 
faith  alone,  and  not  one  of  them  to  charity 
and  love.  And  thus  they  would  have  closed 
heaven  against  themselves. 

25.  The  reason  why  the  spiritual  sense 
of  the  Word  has  been  at  this  day  disclosed 
by  the  Lord  is  that  the  doctrine  of  genuine 
truth  has  now  been  revealed ;  and  this  doc- 
trine, and  no  other,  is  in  accord  with  the 
spiritual  sense  of  the  Word.  This  sense, 
moreover,  is  signified  by  the  appearing  of 
the  Lord  in  the  clouds  of  heaven  with  glory 


64  DOCTRINE    CONCERNING  [n.  25 

and  power  {Matt.  xxiv.  30,  31) ;  which 
chapter  treats  of  the  consummation  of  the 
age,  by  which  is  meant  the  last  time  of  the 
church.  The  opening  of  the  Word  as  to 
its  spiritual  sense  was  also  promised  in 
the  Revelation.  It  is  there  meant  by  the 
"  white  horse,"  and  by  the  "  great  supper" 
to  which  all  are  invited  (xix.  11-18).  That 
for  a  long  time  the  spiritual  sense  will  not 
be  recognized,  and  that  this  is  entirely  ow- 
ing to  those  who  are  in  falsities  of  doctrine, 
especially  concerning  the  Lord,  and  who 
therefore  do  not  admit  truths,  is  meant  in 
the  Revelation  by  the  "  beast,"  and  by  the 
"  kings  of  the  earth,"  who  should  make  war 
with  him  that  sat  upon  the  white  horse 
(xix.  19).  By  the  "beast"  are  meant  the 
Papists,  as  in  chapter  xvii.  3 ;  and  by  the 
"kings  of  the  earth"  are  meant  the  Re- 
formed who  are  in  false  things  of  doctrine. 
26.  V.  Henceforth  the  spiritual  sense  of 
the  Word  will  he  imparted  solely  to  him  who 
from  the  Lord  is  in  genuine  truths.  The 
reason  of  this  is  that  no  one  can  see  the 


N.  26]  THE    HOLY    SCRIPTURE  66 

spiritual  sense  except  from  the  Lord  alone, 
nor  unless  from  Him  he  is  in  genuine 
truths.  For  the  spiritual  sense  of  the  Word 
treats  solely  of  the  Lord  and  His  king- 
dom; and  this  is  the  sense  in  which  are 
His  angels  in  heaven,  for  it  is  His  Divine 
truth  there.  To  this  sense  a  man  can  do 
violence  if  he  has  a  knovrledge  of  corre- 
spondences, and  wishes  by  means  of  it  and 
from  self-intelligence  to  investigate  the 
spiritual  sense  of  the  Word.  '  For  through 
some  correspondences  with  which  he  is  ac- 
quainted he  may  pervert  the  meaning  of 
it,  and  may  even  force  it  to  confirm  what 
is  false,  and  this  would  be  doing  violence 
to  Divine  truth,  and  also  to  heaven.  And 
therefore  if  any  one  purposes  to  open  that 
sense  from  himself  and  not  from  the  Lord, 
heaven  is  closed ;  and  then  the  man  either 
sees  nothing,  or  ^else  becomes  spiritually 
insane.  [2]  Another  reason  is  that  the 
Lord  teaches  every  one  by  means  of  the 
Word,  and  He  teaches  from  those  truths 
which  the  man  already  has,  and  not  with- 


56  DOCTRINE    CONCERNIISTG  [n.  26 

out  a  medhim  does  He  pour  new  truths  in, 
so  that  unless  man  is  in  Divine  truths,  or 
if  he  is  only  in  a  few  truths  and  at  the  same 
time  in  falsities,  he'  may  from  these  falsify 
the  truths,  as  it  is  well  known  is  done  by 
every  heretic  in  regard  to  the  Word's  sense 
of  the  letter.  Therefore  in  order  to  pre- 
vent anybody  from  entering  into  the  spirit- 
ual sense  of  the  Word,  or  from  perverting 
the  genuine  truth  that  belongs  to  that  sense, 
guards  have  been  set  by  the  Lord,  which  in 
the  Word  are  meant  by  the  cherubim.  [3] 
That  guards  have  been  set  has  been  repre- 
sented to  me  in  the  following  manner  :— ^ 

It  was  granted  me  Jo  see  great  purses,  having 
the  appearance  of  sacks,  in  which  silver  was  stored 
up  in  great  abundance.  As  the  purses  were  open, 
it  seemed  as  if  any  one  might  take  outj^and  even 
pillage,  the  silver  therein  deposited ;  but  near 
those  purses  sat  two  angels  as  guards.  The  place 
where  the  purses  were  laid  appeared  like  a  manger 
in  a  stable.  In  an  adjoining  apartment  were  seen 
modest  maidens  together  with  a  chaste  wife,  and 
near  that  apartment  stood  two  little  children,  and 
it  was  said  that  they  we.'-e  to  be  sported  with,  not 


N.  26]  THE   HOLY    SCRIPTURE  57 

in  childish  fashion,  but  wisely.     After  this  there 
appeared  a  harlot,  and  also  a  horse  lying  dead. 

[4]  On  seeing  these  things  I  was  instructed 
that  by  them  was  represented  the  sense  of  the 
letter  of  the  Word,  rn  which  is  the  spiritual  sense. 
The  large  purses  full  of  silver,  signified  knowl- 
edges of  truth  in  great  abundance.  Their  being 
open  and  yet  guarded  by  angels,  signified  that 
every  one  may-get  knowl^idges  of  truth  from  the 
Word,  but  that  care  is  taken  lest  any  one  should 
falsify  the  spiritual  sense,  in  which  are  pure  truths. 
The  manger  in  a  stable  in  which  the.  purses  lay, 
signified  spiritual  instruction  for  the  understand- 
ing— a  manger  signifies  this  because  the  horse  that 
feeds  from  it  signifies  the  understanding,  [o^ 
The  modest  maidens  seen  in  the  adjoining  apart- 
ment, signified  affections  of  truth  ;  and  the  chaste 
wife,  the  conjunction  of  good  and  truth.  The 
little  children  signified  the  innocence  of  wisdom 
therein  :  they  were  angels  from  the  third  heaven, 
who  all  appear  like  little  children.  Tlie  harlot, 
together  with  the  dead  horse,  signified  the  falsi- 
fication of  the  Word  by  many  at  tliis  day,  whereby 
all  understanding  of  truth  perishes.  The  harlot 
signified  falsification  ;  and  the  dead  horse,  no 
understanding  o^  truth.* 

•  Quoted  from  the  Spiritual  IHary  (n.  36050),  and  the 
De  Verba  (n.  1) ;  and  repeated  in  the  Apocalypse  Jtevealed 
(a.  2B6),  and  lu  the  True  Ckrittian  Religion  (u.  277).  [Tb.] 


58  DOCTRINE    CONCERNING  [if.   27 

III. 

The  Sense  of  the  Letter  of  the  Word 
IS  THE  Basis,  the  Containant,  and 
the  Support  of  its  Spiritual  and 
Celestial  SSNStes. 

27.  In  every  Divine  work  there  is  a  first, 
a  middle,  and  a  last  (or  ultimate)  ;  and  the 
first  passes  through  the  middle  to  the  last 
(or  ultimate),  and  so  comes  into  manifest 
being  and  subsists.  Hence  the  last  or  ulti- 
mate is  the  Basis,  But  the  first  is  in  the 
middle,  and  through  the  middle  in  the  ulti- 
mate ;  so  that  the  ultimate  is  the  Containant. 
And  as  the  ultimate  is  the  containant  and 
the  basis,  it  is  also  the  Support. 

28.  The  learned  reader  will  comprehend 
that  these  three  may  be  called  end,  cause, 
and  effect ;  also  esse,  fieri,  and  existeire  ;  * 

*  That  is,  being,  becoming,  and  comin-g  forth.  The  being 
of  a  thing  is  what  we  call  its  existence ;  and  therefore 
it  was  said  by  the  ancients  that  "in  God  we  live,  and 
move,  and  have  our  being"  {Acts  xvii.  28).  Here  our  being 
means  the  inmost  of  owe  \\te  {Arcana  Coel€stia,5906€).  The 
becoming  of  a  thing  is  its  being  taking  form.    And  the 


N.  28]  THK    HOLY    SCRIPTURE  59 

and  that  the  end  is  the  esse,  the  cause  the 
fieri,  and  the  effect  the  existere;  conse- 
quently, that  in  every  complete  thing  there 
is  a  trine,  which  is  called  first,  middle,  and 
ultimate ;  also  end,  cause,  and  effect ;  and 
also  esse,  fieri,  a,nd.  existere.  When  these 
things  are  comprehended,  it  is  also  compre- 
hended that  every  Divine  work  is  complete 
and  perfect  in  its  ultimate;  and  likewise 
that  the  whole  is  in  the  ultimate,  which  is 
a  trine,  because  th^  prior  things  are  iogetJief, 
or  simultaneously,  in  it.*  ,  i^. 

29.  It  is  from  this  that  by  "  three/Mn 
the  Word,  in  the  spiritual  sense,  is  med-nt 
what  is  complete  and  perfect ;  arid  also  the 
whole  simultaneously.     And  as  this  is  the 

coming  forth  of  a  thing  is  tbe  presentation  or  manifesCa- 
tion  of  tliat  thing  as  an  actual  realitf.  Ttiiis  the  I^tin 
word  existere  has  a  rery  different  niaaning  from  theCng- 
lish  exist,  and  cannot  be  translated  by  it  without  causing 
a  complete  misconception  in  the  mind  of  the  English 
reader.  [Tk.] 

*Tliat  is,  the  two  prior  degrees  are  in  tlie  ultimate 
degree  in  simultaneous  order  ;  for  a  full  explanation  of 
which  see  below  at  n.  38,  and  also  the  Angelic  JVisdom 
concerning  the  IHvine  Love  and  the  Divine  Wisdom  (n. 
206-207).  ITr.] 


66  DOCTRINE   CONCERNING  [n.  29 

Bignification  of  the  number  three,  it  is  em- 
ployed in  the  Word  whenever  any  such 
thing  is  marked  out  for  notice.  As  in  the 
following  passages : — 

ha.. 

I^iah  went  naked  and  b3.ref oot^  three  y;earg 

{Isa.  XX.  3).  ,"     *         ■  '  .  ,,, 

Jehovah  called  Samuel  tiit'ee'tiiries,  and  Samuel 
ran  three  times  to  Eli,  and  Eli  understood  him  the 
third  time  (1  Sam.  iii.  1-8). 

David  said  to  Jonathan  that  he  would  hide  him- 
self in  the  field  three  days ;  and  Jonathan  after- 
wards shot  three  arrows  at  the  side  of  the  stone  ; 
and  after  that,  David  bowed  himself  down  three 
times  before  Jonathan  (1  Sam.  xx.  5,  12-41). 

Elijah  stretched  himself  three  times  over  the 
widow's  son  (1  Kings  xvii.  21). 

Elijah  commanded  that  they  should  pour  water 
on  the  bumt^offering  three  times  (1  Kings  xviii. 
34). 

Jesus  said,  The  kingdom  of  the  heavens  is  like 
unto  leaven,  which  a  woman  took  and  hid  in  three 
measures  of  meal,  till  the  whole  was  leavened 
{Matt.  xiii.  33). 

Jesus  said  unto  Peter  that  he  should  deny  Him 
thrice  {Matt.  xxvi.  34). 

Tlie  Lord  said  three  times  unto  Peter,  Lovest 
thou  Me  ?  {John  xxi.  15-17). 


N.  29]  THE    HOLT    SCRTPTURE  61 

Jonah  was  in  the  whale's  belly  three  days  and 
three  nights  {Jonah  i.  17). 

Jesus  said,  Destroy  this  temple,  and  in  three 
days  I  will  raise  it  up  {John  ii.  19 ;  Matt.  xxvi.  61). 

Jesus  prayed  three  times  in  Gethsemane  (Matt. 
xxvi.  39-44). 

Jesus  rose  again  on  the  third  day  {Matt.  xxvilL 
1). 

Besides  many  other  passages  where  the 
number  "  three"  is  mentioned ;  and  it  is 
mentioned  wherever  a  finished  and  perfect 
work  is  treated  of,  because  this  is  signified 
by  that  number. 

30.  These  things  are  premised  with  a 
view  to  those  which  follow,  in  order  that 
they  may  be  comprehended  with  under- 
standing; andjor  the  present  purpose  that 
it  may  be  comprehended  that  the  natural 
sense  of  the  Word  which  is  the  sense  of 
the  letter,  is  the  basis,  the  containant,  and 
the  support  of  its  spiritual  sense  and  of  its 
celestial  sense.      >'  'li//  '"^     -  ■ -v" 

31.  It  has  been  said  above  (n.  6, 19)  that 
there  are  three  senses  in  the  Word ;  and 
also  that  the  celestial  sense  is  its  first,  the 


62  DOCTKINE  X!ON,CERNING  [n.  31 

spiritual  sense  its  middle,  and  the  natural 
sense  its  ultimate  sense.  Prom  this  the  ra- 
tional man  may  infer  that  the  first  of  the 
Word,  which  is  celestial,  passes  through  its 
middle,  which  is  spiritual,  to  its  ultimate, 
which  is  natural ;  and  thus  that  its  ultimate 
is  the  Basis.  Furthermore  that  the  first  of 
the  Word  which  is  celestial,  is  in  its  middle 
which  is  spiritual,  and  through  this  is  in 
its  ultimate  which  is  natural,  and  that  con- 
sequently its  ultimate  which  is  natural  and 
is  the  sense  of  the  letter,  is  the  Containant. 
And  as  the  sense  of  the  letter  is  the  Basis 
and  the  Containant,  it  is  also  the  Support. 
32.  But  how  these  things  come  to  pass 
cannot  be  told  in  a  few  words.  Indeed 
they  are  arcana  in  which  are  the  angels  of 
heaven,  and  which  will  be  unfolded,  ,so  far 
as  can  possibly  be  done,  in  the  treatises 
mentioned  in  the  Preface  to  the  Doctrine 
of  the  Lord — and  which  will  be  from  An- 
-  gelic  Wisdom — On  the  Divine  Providence^ 
Omnipotence,  Omnipresence,  Omniscience, 
On  the  Divine  Love  and  the  Divine  Wis- 


N.  32]  THE    HOLY    8CJUPTUBK  63 

dom,  and  On  Life.*  For  the  present  it  is 
sufficient  to  conclude  from  what  has  been 
said  above,  that  the  Woixl — which  is  in  an 
especial  sense  a  Divine  work  for  the  salva- 
tion of  mankind — in  respect  to  its  ultimate 
sense  which  is  natural  and  is  called  the 
sense  of  the  letter,  is  the  Basis,  the  Con- 
tainant,  and  the  Support  of  the  two  interior 
senses. 

33.  From  all  this  it  follows  that  with- 
out the  sense  of  the  letter,  the  "Word  would 
be  like  a  palace  without  a  foundation,  and 
thus  like  a  palace  in  the  air  and  not  on  the 
earth,  which  would  be  but  the  shadow  of  a 
palace,  that  would  vanish  away.  Further- 
more, that  without  the  sense  of  the  letter 
the  Word  would  be  like  a  temple  contain- 
ing many  holy  things,  and  in  its  midst  a 
sanctuary,  but  without  roof  and  walls,  which 
are  its  containants,  and  in  the  absence  or 
loss  of  which  its  holy  things  would  be  plun- 
dered by  thieves,  or  invaded  by  beasts  of 

*  See  tranaUtor'g  foot-notea  to  Author's  Preface  to 
the  JJoctrine  of  the  Lord. 


64  DOCTRINE    CONCERNING  [n.  33 

earth  and  birds  of  heaven,  and  thus  be  dis- 
persed. Or  it  would  be  like  the  tabernacle 
(in  the  inmost  of  which  was  the  ark  of  the 
covenant,  and  in  its  middle  the  golden 
lampstand,  the  golden  altar  for  incense, 
and  the  table  on  which  were  the  loaves  of 
faces,  which  were  its  holy  things)  without 
its  ultimates,  which  were  the  curtains  and 
veils.  Nay,  without  the  sense  of  the  letter, 
the  Word  would  be  like  a  human  body  with- 
out its  coverings  which  are  called  skins, 
and  without  its  supports  which  are  called 
bones ;  lacking  which  supports  and  cover- 
ings all  the  interior  things  of  the  body 
would  fall  asunder.  And  it  would  be  like 
the  heart  and  lungs  in  the  chest  without 
their  covering  which  is  called  the  pleura, 
and  their  supports  which  are  called  the 
ribs.  Or  like  the  brain  without  its  covering 
which  is  called  the  dura  mater,  and  without 
its  general  covering,  containant,  and  sup- 
port, which  is  called  the  skull.  Thus  would 
it  be  with  the  Word  without  the  sense  of  the 
letter  j  and  therefore  it  is  said  in  Isaiah  : — 


N.  33]  THE    HOLY    8CB1PTUBB  66 

Jehovah  createth  upon  all  the  glory  a  covering 
(iv.  6). 

34.  So  would  it  be  with  the  heavens 
where  angels  are,  without  the  world  where 
men  are.  The  human  race  is  the  basis, 
containant,  and  support  of  the  heavens;  and 
the  Word  is  among  men  and  in  them.  For 
all  the  heavens  have  been  discriminated 
into  two  kingdoms,  called  the  celestial 
kingdom  and  the  spiritual  kingdom ;  these 
two  kingdoms  are  founded  upon  a  natu- 
ral kingdom,  in  which  are  men.  And  so 
therefore  is  it  with  the  Word  which,  i$ 
among  men  and  in  men.  (That  the  an- 
gelic heavens  have  been  discriminated  into 
two  kingdoms,  the  celestial,  and  the  spirit- 
ual, may  be  seen  in  the  work  on  Heaven 
and  Hell,  n.  2(X-28.)  >.  /    •  L- . 

35.  It  has  been  shown  in  the  Doctrine 
of  the  Lord  (n.  28),  that  the  prophets  of 
the  Old  Testament  represented  the  Lord 
in  respect  to  the  Word,  and  thereby  signi- 
fied the  doctrine  of  the  church  from  the 
Word,  and  that  for  this  reason  they  were 

6 


66  DOCTRINE    CONCERNING  [n.  35 

called  "sons  of  man,"  From  this  it  fol- 
lows that  by  means  of  the  various  things 
they  suffered  and  endured,  they  represented 
the  violence  done  by  the  Jews  to  the  sense 
of  the  letter  of  the  Word.     Thus  :— 

The  prophet  Isaiah  was  commanded  to  put  off 
the  sackcloth  from  off  his  loins,  and  to  put  off  his 
shoe  from  off  his  foot,  and  to  go  naked  and  barie- 
foot  three  years  (Isa.  xx.  2,  3). 

And  so 

The  prophet  Ezekiel  was  commanded  to  pass  a 
barber's  razor  upon  his  head  and  upon  his  beard, 
and  to  burn  a  third  part  in  the  midst  of  the  city, 
to  smite  a  third  part  with  the  sword,  and  to  scatter 
a  third  part  in  the  wind,  and  to  wrap  a  few  of  the 
hairs  in  his  skirts,  and  at  last  to  cast  them  into 
the  midst  of  the  fire  and  burn  them  [Ezek.  v.  1-4). 

[2]  As  the  "prophets"  represented  the 
Word,  and  consequently  signified  the  doc- 
trine of  the  church  from  the  Word,  as  said 
above,  and  as  the  "  head"  signifies  wisdom 
from  the  Word,  therefore  the  "hair"  and 
"  beard"  signify  the  ultimate  of  truth.  By 
reason  of  this  signification,  it  was  a  mark 


N.  36]  THE    HOLY    SCRIPTURE  67 

of  deep  mourning,  and  also  a  great  disgrace, 
for  any  one  to  make  himself  bald,  or  to  be 
seen  bald.  For  this  and  no  other  reason  it 
was  that  the  prophet  shaved  off  the  hair  of 
his  head  and  liis  beard,  that  so  he  might 
represent  the  state  of  the  Jewish  Church 
in  respect  to  the  Word.  For  this  and  no 
other  reason  was  it  that 

Tlie  forty-two  children  who  called  Elisha  bald 
were  torn  to  pieces  by  two  she-bears  (2  Kings  it. 
23,  24). 

For  as  before  said  a  "  prophet"  represented 
the  Word,  and  "baldness"  signified  the 
Word  without  its  ultimate  sense.  [3]  It 
will  be  seen  in  the  next  chapter  (n.  49)  that 
the  "  Nazirites"  represented  the  Lord  in  re- 
spect to  the  Word  in  its  ultimates ;  and 
therefore  it  was  an  ordinance  for  them  that 
they  should  let  their  hair  grow,  and  shave 
off  none  of  it.  Moreover  the  term  "  Nazi- 
rite"  in  the  Hebrew  tongue  means  the  hair 
of  the  head. 

It  was  also  an  ordinance  for  tlie  high  priest 
that  he  should  not  r^have  his  head  {Lev.  xxi.  10). 


68  DOCTRINE    CONCERNING  [n.   35 

Likewise  for  the  head  of  a  household  (Lev. 
xxi.  6). 

[4]  This  was  why  baldness  was  to  them  a 
great  disgrace,  as  is  evident  from  the  fol- 
lowing passages : — 

On  all  heads  baldness,  and  every  beard  shaven 
{Isa.  XV.  2 ;  Jer.  xlviii.  37). 

Shame  upon  all  faces,  and  baldness  upon  all 
hbads  {Ezek.  vii.  18). 

Every  head  made  bald,  and  every  shoulder 
plucked  (Ezek.  xxix.  18). 

I  will  cause  sackcloth  to  come  up  upon  all  loins, 
and  baldness  upon  every  head  (Amos  viii.  10). 

Put  on  baldness,  and  shave  thee  on  account  of 
the  sons  of  thy  delights,  and  enlarge  thy  bald- 
ness, for  they  are  gone  into  exile  from  thee 
(Micah  i.  16). 

To  "  put  on  baldness"  and  to  "  enlarge"  it, 
here  signifies  to  falsify  the  truths  of  the 
Word  in  its  ultimates,  for  when  these  are 
falsified  (as  was  done  by  the  Jews)  the 
whole  Word  is  destroyed ;  for  the  ultimates 
of  the  Word  are  its  props  and  supports ; 
indeed,  each  word  is  a  prop  and  a  support 
to  its  celestial  and  spiritual  truths.    As  the 


N.  35]  THE   HOLT    SCBIPTURE  69 

"  hair"  signifies  truth  in  the  ultimates,  in 
the  spiritual  world  all  who  despise  the 
Word,  and  falsify  its  sense  of  the  letter, 
appear  bald ;  whereas  thej  who  honor  and 
love  it  appear  with  becoming  hair.  On  this 
subject  see  also  below  (n.  49). 

36.  The  Word  in  its  ultimate  or  natural 
sense,  which  is  the  sense  of  the  letter,  is 
signified  also  by  the  wall  of  the  holy  Jeru- 
salem, the  structure  of  which  was  o£  jasper ; 
and  by  the  fovmdations  of  the  wall,  which 
were  precious  stones ;  and  likewise  by  the 
gates,  which  were  pearls  (Rev.  xxi.  18-21)  ; 
for  Jerusalem  signifies  the  church  as  to 
doctrine.  But  of  these  things  more  in  the 
following  chapter.  From  what  has  been 
adduced  it  is  now  evident  that  the  sense  of 
the  letter  of  the  Word,  which  is  the  natural 
sense,  is  the  Basis,  Containant,  and  Sup- 
port of  its  interior  senses,  which  are  the 
spiritual  and  the  celestial. 


70  DOCTRINE  XJONtiBRNING  [n.  37 

IV. 

Divine  Teuth  in  the  Sense  op;  the  Let- 
ter OF  THE  Word  is  in  its.  Fullness, 
in,  its  Holiness,  and  in  its  Power. 

37.  The  reason  why  the  Word  in  the 
sense  of  the  letter  is  in  its  fullness,  in  its 
holiness,  and  in  its  power,  is  that  the  two 
prior  or  interior  senses,  which  are  called 
the  spiritual  and  the  celestial,  are  together 
Or  simultaneous  (sunt  simtit)  in  the  natural 
sense,  which  is  the  sense  of  the  letter,  as 
was  said  above  (n.  28).  But  how  they  are 
simultaneous  in  that  sense  shall  now  be 
told  in  a  few  words. 

■  38.  There  are  in  heaven  and  in  this  world 
a  successive  order  and  a  simultaneous  order. 
In  successive  order  one  thing  succeeds  and 
follows  another  from  highest  to  lowest ;  but 
in  simultaneous  order  one  thing  is  next  an- 
other from  inmost  to  outmost.  Successive 
order  is  like  a  column  with  successive  parts 
from  the  top  to  the  bottom ;  but  simulta- 
neous order  is  like  a  connected  structure 


N.  38]  THE    HOI>Y    SCRIPTURE  71 

with  successive  circumferences  from  center 
to  surface.  It  shall  now  be  told  how  suc- 
cessive order  becomes  simultaneous  order 
in  the  ultimate.  It  is  in  this  way :  The 
highest  things  of  successive  order  become 
the  inmost  ones  of  simultaneous  order,  and 
the  lowest  things  of  successive  order  be- 
come the  outermost  ones  of  simultaneous 
order.  Comparatively  speaking  it  is  as  if 
the  column  of  successive  parts  were  .to  sink 
down  and  become  a  connected  body  in  a 
plane.  [2]  Thus  is  the  simultaneous  formed 
from  the  successive,  and  this  in  all  things 
both  in  general  and  in  particular  of  the 
natural  world,  and  also  of  the  spiritual 
world ;  for  everywhere  there  is  a  first,  a 
middle,  and  an  ultimate,  and  the  first  aims 
at  and  goes  through  the  middle  to  its  ulti- 
mate. Apply  this  to  the  Word.  The  Celes- 
tial, the  Spiritual,  and  the  Natui-al  proceed 
from  the  Lord  in  successive  order,  and  in 
the  ultimate  are  in  simultaneous  order; 
and  it  is  in  this  way  that  the  celestial  and 
spiritual  senses  of  the  Word  are  siniultane- 


72  DOCTRINE    CONCERNING  [n,  38 

ous  in  its  natural  sense.  When  this  is  com- 
prehended, it  may  be  s^n  how  the  natural 
sense  of  the  Word,  which  is  the  sense  of  the 
letter,  is  the  basis,  containant,  and  support 
of  its  spiritual  arid  celestial  senses ;  and  how 
in  the  sense  of  the  letter  of  the  Word  Divine 
good  and  Divine  truth  are  in  their  fullness, 
in  their  holiness,  and  in  their  power. 

39.  From  all  this  it  is  evident  that  in 
the  sense  of  the  letter  the  Word  is  the  very 
Word  itself,  for  within  this  sense  there  are 
spirit  and  life,  the  spiritual  sense  being  its 
spirit,  and  the  celestial  sense  its  life.  This 
is  what  the  Lord  says  : — 

The  words  that  I  speak  unto  you  are  spirit  and 
are  life  {John  vi.  63). 

The  Lord  spoke  His  words  before  the  world, 
and  in  the  natiiral  sense.  The  spiritual 
sense  and  the  celestial  sense  without  the 
natural  sense  which  is  the  sense  of  the 
letter,  are  not  the  Word ;  for  without  it 
they  are  like  spirit  and  life  without  a  body ; 
and  are  (as  before  said,  n.  33)  like  a  palace 
without  a  foundation. 


N.  40]  THE    HOLY    8CRIPTUBB  73 

40.,  The  truths  of  the  sense  -of  the  letter 
of  the  Word  are  in  part  not  naked  truths, 
but  appearances  of  truth,  and  are  as  it 
were  likenesses  and  comparisons  taken  from 
things  such  as  exist  in  nature,  and  thus 
accommodated  and  adapted  to  the  appre- 
hension of  the  simple  and  of  little  childreii 
But  being  correspondences  they  are  recep- 
tacles and  abodes  of  genuine  truth;  and 
are  like  enclosing  and  containing  vessels, 
as  a  crystal  cup  encloses  noble  wine,  and 
as  a  silver  plate  holds  palatable  food. 
They  are  also  like  garments  which  clothe, 
as  swathings  do  an  infant,  and  a  pretty 
dress  a  maiden.  They  are  also  like  the 
memory -knowledges  (scierUifica)  of  the  nat- 
ural man  which  contain  within  them  per- 
ceptions and  affections  of  truth  of  the  spir- 
itual man.  The  naked  truths  themselves 
which  are  enclosed,  held,  clothed,  and  con- 
tained, are  in  the  spiritual  sense  of  the 
Word ;  and  the  naked  goods  are  in  its 
celestial  sense.  [2]  But  let  this  be  illus- 
trated from  the,  Word,     Jesus  said : — , 


74  DOCTRINE    CONCEKNING  [n.  40 

Woe  unto  you,  Scribes  and  Pharisees,  because 
ye  cleanse  the  outside  of  the  cup  and  of  the  platter, 
but  within  they  are  full  of  extortion  and  excess. 
Thou  blind  Pharisee,  cleanse  first  the  inside  of  the 
cup  and  of  the  platter,  that  the  outside  thereof  may 
be  clean  also  (Matt,  xxiii.  25,  26). 

The  Lord  here  spoke  by  means  of  ulti- 
mate things  which  are  containants,  and 
said  "  cup  and  platter ;"  and  "  cup"  means 
wine,  and  "  wine"  the  truth  of  the  Word ; 
and  "  platter"  means  food,  and  "  food"  the 
good  of  the  Word.  To  "cleanse  the  inside 
of  the  cup  and  platter,"  means  to  purify  by 
means  of  the  Word  the  interior  things 
which  belong  to  will  and  thought  and  thus 
to  love  and  faith.  "  That  the  outside  may 
be  clean  also,"  means  that  in  this  way,  ex- 
terior things,  which  are  the  actions  and  the 
conversation,  will  have  been  made  pure,  for 
these  derive  their  essence  from  the  interior 
things.     [3]  Again,  Jesus  said  : — 

There  was  a  certain  rich  man,  who  was  clothed 
in  crimson  and  fine  linen,  and  living  in  mirth  and 
splendor  every  day  ;  and  there  was  a  certain  poor 


N.  40]  THE    HOLT    SCRIPTURE  76 

man,  named  Lazaro-s,  who  was  laid  at  his  porch, 
full  of  sores  {Luke  xvi.  19,  20). 

Here  also  the  Lord  spoke  by  means  of  nat- 
ural things  that  were  correspondences,  and 
contained  spiritual  things.  The  "rich 
man"  means  the  Jewish  nation,  which  is 
called  "  rich"  because  it  possessed  the  Word, 
in  which  are  spiritual  riches.  The  "  crim- 
son and  fine  linen"  with  which  he  was 
clothed,  signify  the  good  and  truth'  of  the 
Word ;  "  crimson,"  its  good,  and  "  fine  linen" 
its  truth.  To  "  live  in  mirth  and  splendor 
every  day,"  signifies  the  delight  they  had 
in  possessing  and  reading  the  Word.  The 
"  poor  man  Lazarus,"  means  the  Gentiles 
who  had  not  the  Word ;  and  that  these  were 
despised  and  scorned  by  the  Jews,  is  meant 
by  Lazarus  lying  at  the  rich  man's  porch 
full  of  sores.  [4]  The  reason  the  Gentiles 
are  meant  by  "Lazarus"  is  that  the  Gen- 
tiles were  beloved  by  the  Lord,  as 

I^zarus,  who  was  ra'ised  from  the  dead  was 
beloved  by  the  Lord  (John  xi.  3,  5,  36),  and  is 


76  DOCTRINE  -CONCERNING  [n.  40 

called  His  friend  (xi.  11),  and  reclined  with  the 
Lord  at  table  (xii.  2). 

From  the  two  foregoing  passages  it  is  evi- 
dent that  the  truths  and  goods  of  the  sense 
of  the  letter  of  the  Word  are  as  vessels  and 
as  garments  for  the  naked  truth  and  good 
that  lie  hidden  in  its. spiritual. and  celestial 

senses.      /,  '    '''!.'  ' '"      '." ". 

41.  Such  Being  the*  Word  in' the  sense 
of  the  letter,  it  follows  ttat  they  who  are 
in  Divine  truths,  and  in  the  faith  that  the 
Word  within,  in  its  bosom,  is  Divine  holi- 
ness— and  much  more  they  who  are  in  the 
faith  that  it  is  from  its  spiritual  and  celes- 
tial senses  that'  the  Word  is  Divine  holi- 
ness— see  Divine  truths  in  natural  light 
while  reading  the  Word' in  enlightenment 
from  the  Lord.  For  the  light  of  heaven 
(in  which  is  the  spiritual  sense  of  the  Word) 
flows  into  the  natural  light  in  which  is  its 
sense  of  the  letter,  and  illumines  man's  in- 
tellectual called  the  rational,  and  causes 
him  to  see  and  recognize  Divine  truths,  both 
where  they  stand  in  plain  view,  and  where 


N.  4l]  THE    HOLY    SCRIPTURE  77 

they  lie  concealed.  With  some  these  Di- 
vine truths  flow  in  along  with  the  light  of 
heaven  ;  sometimes  even  when  they  are  not 
aware  of  it. 

42.  As,  in  its  inmost .  bosom,  from  its 
celestial  sense,  our  Word  is  like  a  flame  that 
enkindles ;  and  as,  in  its  middle  bosom, 
from  its  spiritual  sense,'  it  is  like  a  light 
that  enlightens ;  it  follows  that  in  its  ul- 
timate bosom,  from  its  natural  sense  which 
has  within  it  the  two  more  interior  senses, 
the  Word  is  like  a  ruby  and  a  diamond; 
l;J:e  a  ruby  from  its  celestial  flame,  and 
like  a  diamond  from  its  spiritual  light. 
And  as  from  its  transparency  the  Word  is 
like  tins  in  the  sense  of  the  letter,  the 
Word  in  this  sense  of  the  letter  is  meant  by 
the  foundations  of  the  wall  of  the  New  Je-' 
riisalem ;  by  the  Urim  and  Thummim  in 
Aaron's  ephod ;  by  the  garden  of  Eden  fh 
which  had  been  tlie  king  of  Tyre ;  by  the 
curtains  and  veils  of  the  Tabernacle ;  and 
by  the  externals  of  the  Temple  at  Jerusa- 
lem.    But  in  its  very  glory  the  Word  was 


78  DOCTRINE   CONCERNING  [n.  42 

represented  by  the  Lord  when  He  was  trans- 
figured. 

43.  That  the  truths  of  the  Word's  sense 
of  the  letter  are  meant  by  the  foundations 
of  the  wall  of  the  New  Jerusalem  (Rev. 
xxi.),  follows  from  the  fact  that  the  "  New 
Jerusalem"  means  the  New  Church  as  to 
doctrine  (as  has  been  shown  in  the  Doc- 
trine of  the  Lord,  n.  62,  63) ;  so  that  its 
"  wall,"  and  the  "  foundations  of  the  wall," 
can  mean  nothing  but  the  external  of  the 
Word  which  is  the  sense  of  the  letter,  for 
this  is  the  source  of  doctrine,  and  through 
doctrine  of  the  church,  and  this  sense  is 
like  a  wall  with  its  foundations  that  en- 
closes and  protects  a  city.  Concerning  the 
wall  of  the  New  Jerusalem  and  its  foun- 
dations we  read  in  the  Revelation : — 

The  angel  measured  the  wall  thereof,  a  hundred 
and  forty  and  four  cubits,  which  was  the  measure 
of  a  man,  that  is,  of  an  angel.  And  the  wall  had 
twelve  foundations,  adorned  with  every  precious 
stone.  The  first  foundation  was  jasper  ;  the  sec- 
ond, sapphire  •,  the  third,  chalcedony  ;  the  fourth, 
emerald  ;  the  fifth,  sardonyx  ;  the  sixth,  sardius  ; 


N.  43]  THE    HOLY    SCBI^URB  79 

the  seventh,  chrysolite  ;  the  eighth,  beryl ;  the 
ninth,  topaz ;  the  tenth,  chrysoprase  ;  the  elev- 
enth, jacinth;  the  twelfth,  amethyst (zxi.  17-20). 

The  number  "  144"  signifies  all  the  truths 
and  goods  of  the  church  derived  from  doc- 
trine that  is  drawn  from  the  sense  of  the 
letter  of  the  Word.  The  like  is  signified 
by  "  12."  A  "  man"  signifies  intelligence ; 
an  "  angel,"  Divine  truth  the  source  of  in- 
telligence ;  "  measure,"  the  quality  of  these ; 
the  "  wall"  and  its  "  foundations,"  the  sense 
of  the  letter  of  the  Word ;  and  the  "  pre- 
cious stones,"  the  truths  and  goods  of  the 
Word  in  their  order,  which  are  the  source 
of  doctrine,  and  through  doctrine  of  the 
church. 

44.  The  truths  and  goods  of  the  sense 
of  the  letter  of  the  Word  are  meant  by  the 
'  Urim  and  Thummim.  The  Urim  and 
Thummini  were  on  the  ephod  of  Aaron, 
whose  priesthood  represented  the  Lord  as 
to  Divine  good  and  as  to  the  work  of  sal- 
vation. The  garments  of  the  priesthood 
or  of    holiness  represented   Divine  truth 


80  DOCTRJNE    CONCERNING  [n.  44 

from  Divine  good.  The  ephod  represented 
Divine  trutli  in  its  ultimate,  thus  the  Word 
in  the  sense  of  the  letter,  for  this,  as  be- 
fore said,  is  Divine  truth  in  its  iiltimate. 
Consequently  the  twelve  precious  stones 
bearing  the  names  of  the  twelve  tribes  of 
Israel  (which  were  the  Urim  and  Thum- 
mim)  represented  Divine  truths  from  Di- 
vine good  in  their  whole  complex.  [2] 
Concerning  these  we  read  in  Moses  : — 

They  shall  make  the  ephod  of  [gold,]  hyacinth- 
ine  blue,  and  bright  crimson,  of  scarlet  double- 
dyed,  and  fine  linen  intertwined.  And  thou  shalt 
make  a  breast-plate  of  judgment  according  to  the 
work  of  the  ephod  ;  and  thou  shalt  set  it  with  set- 
tings of  stones,  four  rows  of  stones :  a  ruby,  a 
topaz,  and  an  emerald,  the  first  row  ;  a  chryso- 
prase,  a  sapphire,  and  a  diamond,  the  second  row  ; 
a  cyanus,  an  agate,  and  an  amethyst,  the  third 
r6w ;  a '  thalassius,  a  sardius,  and  a  jasper,  the 
fourth  row.  These  stones  shall  be  according  to 
the  names  of  the  sons  of  Israel ;  the  engravings 
of  a  signet  according  to  his  name  shall  be  for  the 
twelve  tribes.  And  Aaron  shall  carry  upon  the 
breast-plate  of  judgment  the  Urim  and  Thum- 
mim ;  and  let  them  be  upon  the  heart  of  Aaron 


N.  44]  THBT  fiOLY    SCRIJ'TURE  81 

when  he  goeth  in  before  Jehovah  {Exod.  xxviii.  6, 
16-21,20,30).  ,  ,v>v„.ii    .a*,i{ 

[3]  What  was  represented  by '  Ajltdii's  gar- 
ments— his  ephod,  robe,  vest,  mitre,  belt — 
has  been  unfolded  in  the  Arcana  Coelestia 
on  this  chapter,  where  it  is  shown  that  the 
ephod  represented  Divine  truth  in  its  ulti- 
mate ;  the  precious  stones  in  it,  truths 
pellucid  from  good ;  the  twelve  precious 
stones/,  all  ultimate  truths  pellucid  from 
the  good  of  love  in  their  order;  the  twelve 
tribes  of  Israel,  all  things  of  the  church ; 
the  breast-plate.  Divine  truth  from  Divine 
good  ;  the  Urim  and  Thunimim,  the  shining 
foith  in  ultimates  of  Divine  truth  from  Di- 
vine gooid  (for  Urim  means  a  shining  fire ; 
and  Thumndm,  in  the  angelic  language, 
means  a  shining  forth,  and  in  the  Hebrew, 
entirety).  Besides  maaiy  other  thirLgsj  it 
is  there  shown  also  that  answers  were  given 
by  variegations  of  light  and  a  simultaneous 
tacit  perception,  or  by  a  living  voice.  From 
all  this  it  is  evident  that  these  precious 
stones  signified  truths  from  good  in  the 


82  DOCTRINE    CONCERNING  [n.  44 

ultimate  sense  of  the  Word ;  nor  are  an- 
swers from  heaven  given  by  other  means, 
for  in  this  sense  the  Divine  proceeding  is 
in  its  fullness.  [4]  That  precious  stones 
and  diadems  signify  Divine  truths  in  their 
ultimates,  such  as  are  the  truths  of  the  sense 
of  the  letter  of  the  Word,  has  been  made 
very  evident  to  me  from  precious  stones 
and  diadems  in  the  spiritual  world,  among 
the  angels  and  spirits  there  whom  I  have 
seen  wearing  them — I  have  seen  them  in 
their  caskets  also — and  it  has  been  given 
me  to  know  that  they  correspond  to  truths 
in  ultimates,  and,  what  is  more,  that  from 
these  truths  they  exist  and  come  into 
view.  As  these  truths  are  signified  by 
diadems  and  precious  stones,  John  saw 
diadems 

Upon  the  head  of  the  dragon  (Rev.  xii.  3) : 
Upon  the  horns  of  the  beast  (Rev.  xiii.  1) : 
And  precious  stones  upon  the  harlot  that  sat 
on  the  scarlet  beast  (Rev.  xvii.  4). 

Diadems  and  precious  stones  were  seen 
upon  the  dragon,  the  beast,  and  the  harlot. 


N.  44]  THE   HOLT   SCRIPTUEB  83 

because  these  signify  the  people  in  the 
Christian  world  who  are  in  possession  of 
the  Word.     ' 

45.  The  trutfis  of  the  sense  of  the  letter 
of  the  Word  are  meant  by  the  precious  stones 
in  the  garden  of  Eden,  in  which,  in  Ezekiel, 
the  king  of  Tyre  is  said  to  have  been.  We 
read  in  Ezekiel: — 

King  of  Tyre,  thou  sealest  up  thy  sum,  full  of 
wisdom,  and  perfect  in  beauty.  Thou  hast  been 
in  Eden  the  garden  of  God  ;  every  precious  stone 
was  thy  covering,  the  ruby,  the  topaz,  and  the  dia- 
mond, the  beryl,  the  sardonyx,  and  the  jasper,  the 
sapphire,  the  chrysoprase,  and  the  emerald,  and 
gold  (xxviii.  12,  13). 

"  Tyre,"  in  the  Word,  signifies  the  knowl- 
edges of  truth  and  good ;  a  "  king,"  the 
truth  of  the  church ;  the  "  garden  of  Eden," 
wisdom  and  intelligence  from  the  Word ; 
"precious  stones,"  truths  pellucid  from 
good  siich  as  are  in  the  sense  of  the  letter 
of  the  Word.  As  the  stones  signify  these 
truths,  they  are  called  his  "covering."  That 
the  sense  of  the  letter  covers  up  the  inte- 


84  DOCTRiNE    CONCERKING  [n.  45 

riors  of  the  Word,  may  be  seen  in  a  pre- 
ceding chapter. 

46.  The  sense  of  the  letter  of  the  Word 
is  signified  hy  the  curtains  and  veils  of  the 
TahemcCcle.  The  Tabfernacle  represented 
heaven  and  the  church,  and  therefore  the 
form  of  it  was  shown  by  Jehovah  upon 
Mount  Sinai.  Consequently  all  things  in 
the  Tabernacle^he  lampstand,  the  golden 
altar  for  incense,  and  the  table  whereon  were 
the  loaves  of  faces— represented  and  con- 
sequently signified  holy  things  of  heaven 
and  the  church.  The  Holy  of  holies  wherein 
was  the  ark  of  the  covenant  represented  and 
consequently  signified  what  is  inmost  of 
heaven  and  the  church ;  and  the  Law  itself 
written  on  the  two  tables  of  stone  and  en- 
closed in  the  ark  signified  the  Lord  as  to 
the  Word.  jSTow  as  external  things  derive 
their  essence  from  internal  things,  and  both 
of  these  from  the  inmost,  which  in  this 
case  was  the  Law,  it  follows  that  holy 
things  of  the  Word  were  represented  and 
signified  by  all  things  of  the  Tabernacle. 


N.  46]  THE    HOLY    SCRIPTURE  80 

Therefore  the  ultimate  things  of  the  Tab- 
ernacle which  were  the  curtains  and  veils 
(and  thus  its  coverings  and  eontainants), 
signified  the  ultimate  things  of  the  Word, 
which  ai'e  the  truths  and  goods  of  the  sense 
of  the  letter.  And  because  these  Ultimates 
of  the  Word  were  signified/ 

All  the  curtains  and  yfeils  were  made  of  line 
linen  intertwined,  of  hyacinthine  blue  and  bright 
crimson,  and  of  scarlet  double-dyed,  with  cher- 
ubim {Exod.  xxvi.  1,  81,  36).  -    ,  , 

What  the  Tabernacle  and  all  things  .in  it 
represented  and  signified  generally  and  spe- 
cifically, has  been  unfolded  in  the  Arcatid 
Coelesticu  on  this  chapter  of  Exodtis.  '  It  is 
there  shown  that  the  "curtains''  and  "veils" 
represented  external  things  of  heaven  and 
the  church,  aajd  therefore  of  the  Word  j 
and  that  "  fine  linen''  signified  truth  from  a 
spiritual  origin  ;  "  hyacinthine  blue,"  truth 
from  a  celestial  origin  ;  "  bright  crimson," 
celestial  good;  "scarlet double-dyed,"  spir- 
itual good ;  and  "  cherubim,"  guards  of  the 
interior  things  of  the  Word. 


86  DOCTRINE    CONCERNING  [n.  47 

47.  The  external  things  of  the  Temple 
at  Jerusalem  represented  external  tilings  of 
the  Word,  which  belong  to  the  sense  of  its 
letter.  This  is  because  the  Temple  rep- 
resented the  same  as  did  the  Tabernacle, 
namely,  heaven  and  the  church,  and  con- 
sequently the  Word.  That  the  Temple  at 
Jerusalem  represented  the  Lord's  Divine 
Human,  He  Himself  teaches  in  Joh^^ : — 

Destroy  this  Temple,  and  in  three  days  I  will 
raise  it  up  ;  He  spake  of  the  Temple  of  His  Body 
(ii.  19,  21). 

Where  the  Lord  is  meant,  there  also  is  meant 
the  Word,  for  the  Lord  is  the  Word.  Xow 
as  the  interior  things  of  the  Temple  repre- 
sented interior  things  of  heaven  and  the 
church  (and  therefore  of  the  Word),  its 
exterior  things  represented  and  signified 
exterior  things  of  heaven  and  the  church, 
and  therefore  exterior  things  of  the  Word, 
which  belong  to  the  sense  of  its  letter. 
Concerning  the  exterior  things  of  the  Tem- 
ple we  read : — 


N.  47]  THE    HOLY    SCRIPTURE  87 

That  they  were  built  of  whole  stone,  not  hewn, 
and  within  of  cedar  ;  and  that  all  its  walls  within 
were  carved  with  cherubim,  palm-trees,  and  open- 
ings of  flowers  ;  and  that  the  floor  was  overlaid 
with  gold  (1  Kings  vi.  7,  29,  30) ; 

all  of  which  things  also  signify  external 
things  of  the  Word,  which  are  holy  things 
of  the  sense  of  the  letter. 

48.  The  Word  in  its  glory  teas  repre- 
sented by  the  Lord  when  He  was  transfig- 
ured. Concerning  the  Lord  as  transfigured 
before  Peter,  James,  and  John,  we  read : — 

That  His  face  did  shine  as  the  sun,  and  His  gar- 
ments became  white  as  the  light.  Tliat  Moses  and 
Elias  appeared  talking  with  Him.  That  a  bright 
cloud  overshadowed  the  disciples ;  and  that  a 
voice  wa.s  heard  out  of  the  cloud,  saying,  This  is 
My  beloved  Son,  hear  ye  Him  (Malt.  xvii.  1-6). 

I  have  been  instructed  that  the  Lord  then 
represented  the  Word  ;  "  His  face  that  did 
shine  as  the  sun,''  His  Divine  good ;  *'  His 
garments  tliat  became  as  the  light,"  His 
Divine  truth ;  "  Moses  and  Elias,''  the  his- 
torical and  the  prophetical  Word ;  "  Moses," 
the  Word  that  was  written  by  him  and  the 


88  DppTpiNE    CONCBBNING  [n.  48 

historical.  Word  in  general,  and  "Elias," 
the  prophetical  Word;  and  the  "bright 
cloud  that  overshadowed  the  disciples/'  the 
Word  in  the  sense  of  the  letter ;  and  there- 
fore a  voice-  was  heard  from  this  cloud 
which  said,  "  This  is  My  beloved  Son,  hear 
ye  Hiin."  For  all  utterances  and  answers 
from  heaven  are  made  exclusively'  by  means 
of  ultimate  things  such  as  are  in  the  sense 
of  the  letter  of  the  Word.  Fok-^they'are 
made  in' fullness,  from  the  Lord. 

49.  So  far  we  have  shown  that  the  Word 
in  the  natural  Sense  which' is  the  sense  of 
the  letter,  is  in  its  holiness  and  its  full- 
ness. Something  shall  now  be  said  to  show 
that  in  this  sense  the  Word  is  also  in  its 
power.  How  great  and  of  what  nature  is 
the  power  of  Divine  truth  in  the  heavens 
a^d  algo  on  earth,  is  evident  from  what 
has  been  said  in  the  work  on  Heaven  and 
Hell  concerning  the  power  of  the  angels  of 
heaven  (n.  2^8-233).  The  power  of  Divine 
truth  is  directed  especially  against  falsities 
and  evils,  thus  against  the  hells.     The  fight 


N.  49]  THE    HOLY    SCRIPTURE  89 

against  these  must  be  waged  by  means  of 
truths  from  the  sense  of  the  letter  of  the 
Word.  Moreover  it  is  by  means  of  the 
truths  in  a  man  that  the  Lord  has  the  power 
to  save  him ;  for  man  is  reformed  and  re- 
generated and  is  at  the  same  time  taken 
out  of  hell  and  introduced  into  heaven,  by 
means  of  truths  from  the  sense  of  the  let- 
ter of  the  Word.  This  power  the  Lord 
took  upon  Himself,  even  as  to  His  Divine 
Human,  after  He  had  fulfilled  all  things 
of  the  Word  down  to  its  ultimates.  [2] 
Therefore  when  by  the  passion  of  the  cross 
He  was  about  to  fulfill  those  which  re- 
mained, He  said  to  the  chief  priest. 

Hereafter  ye  shall  see  the  Son  of  man  sitting  at 
the  right  hand  of  power,  and  coming  in  the  clouds 
of  heaven  (Matt.  xxvi.  64  ;  Mark  xiv.  62). 

The  "  Son  of  man,"  is  the  Lord  as  to  the 
Word ;  the  "  clouds  of  heaven,"  are  the 
Word  in  the  sense  of  the  letter ;  to  "  sit  at 
the  right  hand  of  God,"  is  omnipotence  by 
means  of  the  Word.  (As  also  in  Mark  xvi. 
19,)     The  Lord's  power  from  the  ultimate 


90  DOCTRINE    CONCERXIXG  [n.  49 

tilings  of  truth  was  represented  by*  the 
Nazirites  in  the  Jewish  Church ;  and  by 
Samson,  of  whom  it  is  said  that  he  was  a 
Nazirite  from  his  mother's  womb,  and  that 
his  power  lay  in  his  hair.  Xazirite  and 
Naziriteship  also  mean  the  hair.  [3]  That 
Samson's  power  lay  in  his  hair,  he  himself 
made  plain,  saying, 

.There  hath  not  come  a  r^zor  upon  my  head, 
because  I  have  beeil  a  Nazirite  from  my  mother's 
womb  ;  if  I  be  shaven,  then  my  strength  will  go 
from  me,  and  I  shall  become  weak,  and  be  like 
any  other  man  (Judges  xvi.  17). 

No  one  can  know  wh}'  the  Naziriteship  (by 
which  is  meant  the  hair)  was  instituted,  or 
whence  it  came  that  Samson's  strength  was 
from  the  hair,  unless  he  knows  what  is 
signified  in  the  Word  by  the  "  head."  The 
"  head"  signifies  the  heavenly  wisdom  which 
angels  and  men  have  from  the  lyord  by 
means  of  Divine  truth;  consequently  the 
"  hair  of  the  head"  signifies  heavenly  wis- 
dom in  ultimate  things,  and  also  Divine 
truth  in  ultimate  things.      [4]  As,  from 


N.  49]  THE    HOLT    SCRIPTURE  91 

correspondence  with  the  heavens, .  this  is 
the  signification  of  the  "  hair,"  it  was  a 
statute  for  the  Xazirites  that : — 

They  should  not  shave  the  half  of  theh'  heads, 
because  this  is  the  Naziriteship  of  God  upon  their 
heads  (Num.  vi.  1-21). 

And  for  the  same  reason  it  was  ordained 
that : — 

The  high  priest  and  his  sons  should  not  shave 
their  heads,  lest  they  should  die,  and  wrath  should 
come  upon  tjie  whole  hoi^e  pf  Israel  {Lev.  x.  6.) 

[5]  As,  on  account  of  this  signification, 
which,  is  fxxim  correspondence,  the  hair 
was  so  holy,  the  Son  of  man,  >vho  is  the 
Lord  as  tp  the  Word,  is  d-escrib^d  even  as 
to  His  hairs  :—  .      ,  . 

"That  they  were  white  like  wool,  as  viixO^  as 

snow  (Rev.  i,  14):      „,  i:^;  ■],  ,1]  ,^  j, 

In  like  manner  the^Dcientof  days  (7)on.  yii.  9). 

(On  thid  subject  see  also  above,  n.  35.)  in 
short,  the  reason  why  the  power  of  Divioje 
truth  or  of  the  Word  is  in  the  sense  of  the 
letter,  is  that  there  the  Word  is  in  its  full- 


92  DOCTRINE    CONCERNING  [n.  49 

ness ;  and  it  is  also  because  in  that  sense 
are,  at  the  same  time  and  together  (simnljf 
the  angels  of  both  the  Lord's  kingdoms 
and  men  on  earth. 


The   Doctrine    of    the   Church    is   to 

BE  DRAWN  FROM  THE  SeNSE  OF  fHE 

Letter  of  the  Word,  and  is  to  be 
confirmed  thereby. 

50.  It  has  been  shown  in  the  preceding 
chapter  that  the  Word  in  the  sense  of  the 
letter  is  in  its  fullness,  in  its  holiness,  and 
in  its  power ;  and  as  the  Lord  is  the  Word 
(for  He  is  the  all  of  the  Word),  it  follows 
that  He  is  most  of  all  present  in  the  sense 
of  the  letter,  and  that  from  it  He  teaches 
and  enlightens  man.  But  these  things  shall 
be  set  forth  in  the  following  order : — 

i.  The  Word  cannot  be  understood  with- 
out doctrine. 


N.  60]  THE    HOLY    SCRIPTURE  93 

ii.  Doctrine  must  be  drawn  from  the 
sense  of  the  letter  of  the  Word. 

iii.  But  the  Divine  truth  which  must  be 
of  doctrine  appears  to  none  but  those  who 
are  in  enlightenment  from  the  Lord. 

51.  i.  The  Word  cannot  he  understood 
ivitkout  doctrine.  This  is  because  the  Word 
in  the  sense  of  the  letter  consists  exclu- 
sively of  correspondences,  to  the  end  that 
things  spiritual  and  celestial  may  be  simul- 
taneous or  together  therein,  and  that  every 
word  may  be  their  containant  and  support. 
For  this  reason,  in  some  places  in  the  sense 
of  the  letter  the  truths  are  not  naked,  but 
clothed,  and  are  then  called  appearances  of 
truth.  Many  truths  also  are  accommodated 
to  the  capacity  of  simple  folk,  who  do  not 
uplift  their  thoughts  above  such  things  as 
they  see  before  their  eyes.  There  are  also 
some  things  that  appear  like  contradictions, 
although  the  Word  when  viewed  in  its  own 
light  contains  no  contradiction.  And  again 
in  certain  passages  in  the  Prophets,  names 
of  persons  and  places  are  gathered  together 


94  DOCTRINE    CONCERNING  [n,  51 

from  which,  in  the  letter,  no  sense  can  be 
elicited,  as  in  those  passages  adduced  above 
(n.  15).  Such  being  the  Word  in  the  sense 
of  the  letter,  it  is  evident  that  it  cannot  be 
understood  without  doctrine.  [2]  But  to 
illustrate  this  by  examples.     It  is  said, 

That  Jehovah  repents  {Exod.  xxxii.  12,  14 ; 
Jonah  iii.  9  ;  iv.  2)  ; 

And  also  ,     - 

That  Jehovah  does  not  repent  {Num.  xxiii.  19 ; 
1  Sam.  XV.  29). 

Without  doctrine  these  passages  cannot  be 
reconciled.     It  is  said 

That  Jehovah  visits  the  iniquity  of  the  fathers 
upon  the  sons  to  the  third  and  fourth  generation 
(Num.  xiv.  18)  ; 

And  it  is  also  said  that 

The  father  shall  not  die  for  the  son,  nor  the 
son  for  the  father,  but  every  one  for  liis  own  sin 
(Bent.  xxiv.  16). 

Interpreted  by  doctrine  these  passages  are 
not  discordant,  but  are  in  agreement.  [3] 
Jesus  says, 


N.  51]  THE    HOLY    SCRIPTURE  95 

Ask,  and  it  shall  be  given  you ;  seek,  and  ye 
shall  find  ;  knock,  and  it  shall  be  opened  unto 
you  ;  for  every  one  that  asketh  shall  receive  ;  and 
he  that  seeketh  shall  find  ;  and  to  him  that  knocks 
eth  it  shall  be  opened  {Matt.  vii.  7,  8  ;  xxi.  21,  22). 

Without  doctrine  it  might  be  believed  that 
every  one  will  receive  what  he  asks  for; 
but  from  doctrine  it  is  believed  that  what- 
ever a  man  asks  not  from  himself  but  from 
the  Lord  is  given ;  for  this  also  is  what  the 
Lord  says, 

If  ye  abide  in  Me,  and  My  words  abide  in  you, 
ye  shall  ask  what  ye  will,  and  it  shall  be  done 
unto  you  {John  xv.  7). 

[4r]  The  Lord  says, 

Blessed  are  the  poor,  for  theirs  is  the  kingdom 
of  God  {Luke  vi  20). 

Without  doctrine  it  may  be  thought  that 
heaven  is  for  the  poor  and  not  for  the  rich, 
but  doctrine  teaches  that  the  poor  in  spirit 
are  meant,  for  the  Lord  says, 

Blessed  are  the  poor  in  spirit ;  for  theirs  is  the 
kingdom  of  heaven  (Matt.  v.  3). 

[5]  The  Lord  says, 


96  DOCTRINE    CONCERNING  [n.  51 

Judge  not,  that  ye  be  not  judged ;  for  with  what 
judgment  ye  judge  ye  shall  be  judged  {Matt.  vii.  1, 
2  ;  Luke  vi.  37). 

Without  doctrine  this  might  be  cited  to  con- 
firm the  notion  that  it  is  not  to  be  said  of 
what  is  evil  that  it  is  evil,  thus  that  an  evil 
person  is  not  to  be  judged  to  be  evil;  yet 
according  to  doctrine  it  is  lawful  to  judge, 
but  justly  ;  for  the  Lord  says, 

Judge  righteous  judgment  (John  vii.  24). 
[6]  Jesus  says, 

Be  not  ye  called  Teacher,  for  One  is  your 
Teacher,  even  the  Christ.  And  call  no  man  your 
father  on  the  earth  ;  for  One  is  your  Father  in  the 
heavens.  Neither  be  ye  called  masters  ;  for  One 
is  your  Master,  the  Christ  (Matt,  xxiii.  8-10). 

Without  doctrine  it  would  seem  that  it  is 
not  lawful  to  call  any  person  teacher,  father, 
or  master ;  but  from  doctrine  it  is  known 
that  in  the  natural  sense  it  is  lawful  to  do 
this,  but  not  in  the  spiritual  sense.  [7] 
Jesus  said  to  His  disciples, 

"When  the  Son  of  man  shall  sit  upon  the  throne 
of  His  glory,  ye  also  shall  sit  upon  twelve  thrones, 
judging  the  twelve  tribes  of  Israel  (Matt.  xix.  28). 


N.  5l]  THE    HOtT    SCRIPTURE  97 

From  these  words  it  may  be  inferred  that 
the  Lord's  disciples  will  sit  in  judgment, 
when  yet  they  can  judge  no  one.  Doctrine 
therefore  must  reveal  this  secret  by  ex- 
plaining that  the  Lord  alone,  who  is  omnis- 
cient and  knows  the  hearts  of  all,  will  sit 
in  judgment,  and  is  able  to  judge ;  and  that 
His  twelve  disciples  mean  the  church  as  to 
all  the  truths  and  goods  it  possesses  from 
the  Lord  through  the  Word ;  from  which 
doctrine  concludes  that  these  truths  will" 
judge  every  one,  according  to  the  Lord's 
words  in  John  iii.  17, 18 ;  xii.  47,  48.  [S] 
He  who  reads  the  Word  without  doctrine 
does  not  see  the  consistency  of  what  is  said 
in  the  Prophets  about  the  Jewish  nation 
and  Jerusalem — that  the  church  with  that 
nation,  and  its  seat  in  that  city,  will  remain 
to  eternity ;  as  in  the  following  passages  : — 

Jehovah  will  visit  His  flock  the  house  of  Judah, 
and  will  make  them  as  a  horse  of  glory  in  war ; 
from  him  shall  come  forth  the  comer  stone,  from 
him  the  nail,  and  from  him  the  bow  of  war  (Zeeh- 
%.  8, 4, 6,  7). 

7 


^8  DOCTRINE    CONCERNING  [N.  61 

Behold  I  come,  that  I  may  dwell  in  the  midst 
of  thee.  And  Jehovah  shall  make  Judah  an  in- 
heritance, and  shall  again  choose  Jerusalem  (Zech. 
ii.  10,  12). 

It  shall  come  to  pass  in  that  day  that  the  moun- 
tains shall  drop  new  wine,  and  the  hills  shall  flow 
with  milk,  and  Judah  shall  be  to  eternity,  and 
Jerusalem  from  generation  to  generation  (Joel  iiL 
18-20). 

Behold,  the  days  come  in  which  I  will  sow  the 
house  of  Israel  and  the  house  of  Judah  with  the 
seed  of  man,  and  in  which  I  will  make  a  new  cove- 
nant with  the  house  of  Israel,  and  with  the  house 
of  Judah  ;  and  this  shall  be  the  covenant,  I  will 
put  My  law  in  their  inward  parts,  and  will  write 
it  upon  their  heart ;  and  I  will  be  their  God,  and 
•  they  shall  be  My  people  (Jer.  xxxi.  27,  31,  33). 

In  that  day  ten  men  shall  take  hold,  out  of  all 
the  languages  of  the  nations,  of  the  skirt  of  a 
man  that  is  a  Jew,  saying,  We  will  go  with  you, 
for  we  have  heard  that  God  is  with  you  {Zech. 
viii.  23). 

So  in  other  places,  as  Isa.  xliv.  21,  24,  26  ;  xlix. 
22,  23  ;  Ixv.  9  ;  Ixvi.  20,  22  ;  Jer.  iii.  18  ;  xxiii.  5  ; 
1.  19,  20 ;  Nahum  i.  15  ;  Mai.  iii.  4. 

In  these  passages  the  Lord's  advent  is 
treated  of,  and  that  this  [establishment  of 
the  Jews]  will  then  come  to  pass.     [9]  But 


N.  51  ]  THE    HOLY    SCBIPTURE  99 

the  contrary  is  declared  in  many  other 
places,  of  which  this  passage  only  shall  be 
adduced : — 

I  will  hide  My  face  from  them,  I  will  see  what 
their  latter  end  shall  be,  for  they  are  a  generation 
of  perversions,  sons  in  whom  is  no  faithfulness. 
I  said,  I  will  cast  them  into  outermost  corners, 
I  will  make  the  remembrance  of  them  to  cease 
from  man,  for  they  are  a  nation  void  of  counsel, 
neither  is  there  understanding  in  them  ;  their  vine 
is  of  the  vine  of  Sodom,  and  of  the  fields  of  Go- 
morrah ;  their  grapes  are  grapes  of  gall ;  their 
clusters  are  of  bitternesses  ;  their  wine  is  the 
poison  of  dragons,  and  the  cruel  venom  of  asps. 
Is  not  this  hidden  with  Me,  sealed  up  among  My 
trea.sures  ?  To  Me  belongeth  vengeance  and  retri- 
bution (Deut.  xxxii.  20-35). 

It  is  of  that  same  nation  that  these  things 
are  said.  And  things  Of  the  same  purpoi't 
are  said  elsewhere, 

As  in  Isa.  iil.  1,  2,  8  ;  v.  3,  6  ;  Deut.  ix.  o,  <5 ; 
Matt.  xii.  39  ;  xxiii.  27,  28  ;  John  viii.  44  ;  and  in 
Jeremiah  and  Bzekiel  throughout. 

These  passages  which  seem  contradictory 
will   however   from    doctrine   be  seen   to 


100  DOCTRINE    CONCERNING  [n.  51 

accord,  for  this  teaches  that  in  the  Word 
"  Israel"  and  "  Judah"  do  not  mean  Israel 
and  Judah,  but  the  church  in  both  senses, 
in  one  that  it  is  devastated,  in  the  other 
that  it  is  to  be  set  up  anew  by  the  Lord. 

Other  things  like  these  exist  in  the  Word, 
from  which  it  plainly  appears  that  the  Word 
cannot  be  understood  without  doctrine. 

52.  From  all  this  it  is  evident  that  they 
who  read  the  Word  without  doctrine,  or 
who  do  not  acquire  for  themselves  doctrine 
from  the  Word,  are  in  obscurity  as  to 
every  truth,  and  that  their  minds  are  war 
vering  and  uncertain,  prone  to  errors,  and 
pliant  to  heresies,  which  they  also  embrace 
wherever  inclination  or  authority  favors, 
and  their  reputation  is  not  endangered.  For 
the  Word  is  to  them  like  a  lampstand  with- 
out a  lamp,  and  in  their  gloom  they  seem 
to  see  many  things,  and  yet  see  scarcely 
anything,  for  doctrine  alone  is  a  lamp.  I 
have  seen  such  persons  examined  by  angels, 
and  found  to  be  able  to  confirm  from  the 
Word  whatever  they  please,  and  it  was  also 


N.  62]  THE    HOLT    8CKIPTURE  101 

found  that  they  confirm  what  is  of  their 
own  love  and  of  the  love  of  those  whom  they 
favor.  And  I  have  seen  them  stripped  of 
their  garments,  a  sign  that  they  were  de- 
void of  truths ;  for  in  the  spiritual  world 
garments  are  truths. 

53  ii.  Doctrine  must  be  drawn  from,  the 
sense  of  the  letter  of  the  Word,  and  be  con- 
firmed thereby.  The  reason  of  this  is  that 
there  and  not  elsewhere  is  the  Lord  present 
with  man,  and  enlightens  him  and  teaches 
him  the  truths  of  the  church.  Moreover 
the  Lord  never  operates  anything  except 
in  what  is  full,  and  the  Word  is  in  its  full- 
ness in  the  sense  of  the  letter,  as  has  been 
shown  above.  This  is  why  doctrine  must 
be  drawn  from  the  sense  of  the  letter. 

54.  That  by  means  of  doctrine  the  Word 
not  only  becomes  intelligible,  but  also  as 
it  were  shines  with  light,  is  l:)ecau8e  with- 
out doctrine  it  is  not  understood,  and  is 
like  a  lampstand  without  a  lamp,  as  has 
been  shown  above.  By  means  of  doctrine 
therefore  the  Word  is  xmderstood,  and  is 


102  DOGTRINE   CONCERNING  [n.  54 

V 

like  a  lainpstand  with  a  lighted  lamp.  The 
mail  then  sees  more  things  than  he  had 
seen  before,  and  also  understands  those 
things  which  before  he  had  not  understood. 
Dark  and  contradictory  things  he  either 
does  not  see  and  passes  over,  or  sees  and 
interprets  them  so  that  they  agree  with 
the  doctrine.  The  experience  of  the  Chris- 
tian world  attests  that  the  Word  is  seen 
-  from  doctrine,  and  is  also  interpreted  ac- 
cording to  it.  All  the  Reformed  see  and 
interpret  the  Word  from  and  according  to 
their  own  doctrine ;  so  do  the  Papists  from 
and  according  to  theirs,  and  even  the  Jews 
do  so  from  and  according  to  theirs  ;  thus 
from  a  false  doctrine  all  see  falsities,  and 
from  a  true  doctrine  truths.  It  is  evident 
therefore  that  true  doctrine  is  like  a  lamp 
in  the  dark,  and  a  guide-post  on  the  way. 
But  doctrine  is  not  only  to  be  drawn  from 
the  sense  of  the  letter  of  the  Word,  but 
must  also  be  confirmed  thereby  ;  for  if  not 
so  confirmed  the  truth  of  doctrine  appears 
as   if  only  man's  intelligence  were  in  it, 


N.  64]  THE   tlOLf    SCRIPTURE  103 

and  not  the  Lord's  Divine  wisdom ;  and  so 
the  doctrine  would  be  like  a  house  in  the 
air,  and  not  on  the  earth,  and  would  lack  a 
foundation. 

55.  The  doctrine  of  genuine  truth  can 
also  be  drawn  in  full  from  the  sense  of  the 
letter  of  the  Word,  because  in  this  sense 
the  Word  is  like  a  man  clothed  whose  face 
and  hands  are  bare.  All  things  that  con- 
cern man's  life,  and  consequently  his  sal- 
vation, are  bare ;  but  the  rest  are  clothed. 
In  many  places  also  where  they  are  clothed 
they  shine  through  their  clothing,  like  a 
face  through  a  thin  veil  of  silk.  The  truths 
of  the  Word  also  appear  and  shine  through 
their  clothing  more  and  more  clearly  in 
proportion  as  they  are  multiplied  by  a  love 
for  them,  and  are  ranged  in  order  by  this 
love.   But  this  also  is  Vjy  means  of  doctrine. 

56.  It  might  be  believed  that  the  doc- 
trine of  genuine  truth  could  be  procured  by 
means  of  the  spiritual  sense  of  the  Word 
which  is  furnished  through  a  knowledge  of 
correspondences.     But  doctrine  is  not  pro- 


104  DOCTRINE    CONCERNING  [n.  66 

cured  by  means  of  that  sense,  but  is  only 
lighted  up  and  corroborated.  For  as  said 
before  (n.  26),  no  one  comes  into  the  spir- 
itual sense  of  the  Word  by  means  of  cor- 
respondences unless  he  is  first  in  genuine 
truths  from  doctrine.  If  a  man  is  not  first 
in  genuine  truths  he  may  falsify  the  Word 
by  means  of  some  correspondences  with 
which  he  is  acquainted,  by  connecting  them 
together  and  interpreting  them  so  as  to  con- 
firm that  which  cleaves  to  his  mind  from 
some  principle  previously  received.  More- 
over the  spiritual  sense  of  the  Word  is  not 
given  any  one  except  by  the  Lord  alone, 
and  it  is  guarded  by  Him  as  heaven  is 
guarded,  for  heaven  is  in  it.  It  is  better 
therefore  for  man  to  study  the  Word  in  the 
sense  of  the  letter ;  from  this  alone  is  doc- 
trine furnished. 

67.  iii.  The  genuine  truth  which  inust  be 
of  doctrine  appears  in  the  sense  of  the  letter 
to  none  but  those  who  are  in  enlightenment 
from  the  Lord.  Enlightenment  is  from  the 
Lord  alone,  and  exists  with  those  who  love 


N.  57]  THE    HOLY    SCRIPTURE  106 

truths  becaiise  they  are  truths  and  make 
them  of  use  for  life.  With  others  there  is 
no  enlightenment  in  the  Word.  The  rea- 
son why  enlightenment  is  from  the  Lord 
alone  is  that  the  Lord  is  in  all  things  of 
the  Word.  The  reason  why  enlightenment 
exists  with  those  who  love  truths  because 
they  are  truths  and  make  them  of  use  for 
life,  is  that  such  are  in  the  Lord  and  the 
Lord  in  them.  For  the  Lord  is  His  own 
•  Divine  truth,  and  when  this  is  loved  be- 
cause it  is  Divine  truth  (and  it  is  loved 
when  it  is  made  of  use),  the  Lord  is  in  it 
with  the  man.  This  the  Lord  teaches  in 
John : — 

In  that  day  ye  shall  know  that  ye  are  in  Me 
and  I  in  you.  He  that  hatli  My  commandments, 
and  doetli  them,  he  loveth  Me,  and  I  will  love 
him,  and  will  manifest  Myself  to  him  ;  and  I  will 
come  unto  him,  and  make  My  abode  with  him 
(xiv.  20,  21,  23). 

And  in  Matthew : — 

Blessed  are  the  pure  in  heart,  for  they  shall 
see  God  (v.  8). 


106  DOCTRINE    CONCERNING  [N.  57 

These  are  they  who  are  in  enlightenment 
when  they  are  reading  the  Word,  and  to 
whom  the  Word  shines  and  is  translucent. 

58.  The  reason  why  the  Word  shines 
and  is  translucent  with  such,  is  that  there 
is  a  spiritual  and  celestial  sense  in  every 
particular  of  the  Word,  and  these  senses 
are  in  the  light  of  heaven,  so  that  through 
these  senses  and  by  their  light  the  Lord 
flows  into  the  natural  sense,  and  into  the 
light  of  it  with  a  man.  This  causes  the 
inan  to  acknowledge  the  truth  from  an  in- 
terior perception,  and  afterwards  to  see  it 
in  his  own  thought,  and  this  as  often  as  he 
is  in  the  affection  of  truth  for  the  sake  of 
truth.  For  perception  comes  from  affec- 
tion, and  thought  from  perception,  and  thus 
is  produced  the  acknowledgment  which  is 
called  faith.  But  of  these  things  more 
will  he  said  in  the  following  chapter  con- 
cerning the  conjunction  of  the  Lord  with 
man  by  means  of  the  Word. 

59.  With  such  men  the  first  thing  is  to 
get  for  themselves  doctrine  from  the  sense 


N.  69]  THK    HOLY    SCRIPTURE  107 

of  the  letter  of  the  Word,  and  thus  light 
a  lamp  for  their  further  advance.  Then 
after  doctrine  has  been  procured,  and  a 
lamp  thus  lighted,  they  see  the  Word  by 
its  means.  Those  however  who  do  not 
procure  doctrine  for  themselves,  first  make 
investigation  as  to  whether  the  doctrine 
delivered  by  others  and  received  by  the 
general  body  accords  with  the  Word,  and 
they  assent  to  what  accords,  and  from 
what  does  not  accord  they  dissent.  In  this 
way  it  becomes  to  them  their  own  doctrine, 
and  t^irough  doctrine  their  faith.  But  this 
takes'  place  oiily  with  those  who  not  being 
taken  up  with  worldly  affairs  are  able  to 
exercise  discernment.  If  these  persons 
love  truths  because  they  are  truths,  and 
make  them  of  use  for  life,  tliey  ax"e  in 
enlightenment  from  the  Lord.  All  others 
who  are  in  some  life  according  to  truths 
can  leani  from  them;  ^ 

60.  The  contrary  takes  place  with  those 
•who  read  the  Word  from  the  doctrine  of  a 
false  religion,  and  still  more  with  those 


108  DOCTRINE    CONCERNING  [n.  60 

who  confirm  that  doctrine  from  the  Word, 
having  in  view  their  own  glory  or  this 
world's  riches.  With  them  the  truth  of 
the  Word  is  as  it  were  in  the  shade  of 
night,  and  what  is  false  is  as  in  the  light 
of  day.  They  read  what  is  true,  but  do 
not  see  it ;  and  if  they  see  the  shadow  of 
it  they  falsify  it.  These  are  they  of  whom 
the  Lord  says  that 

Tliey  have  eyes,  but  see  not ;  and  ears,  but  do 
not  understand  (Matt.  xiii.  13). 

For  nothing  else  blinds  a  man  except  his 
Own*  and   the   confirmation   of   what  is 

*  The  I^tln  word  proprium  is  tlie  term  used  in  the 
original  text  that  in  this  and  other  places  has  been  ren- 
dered by  the  expression  "Own."  The  dictionary  meaning 
of  proprius,  as  an  atljective,  is  "  one's  own,"  "  proper," 
"  belonging  to  one's  self  alone,"  "  special,"  "  particular," 
"  peculiar."  The  nexiter  of  this  which  is  the  word  pr(h 
prium,  when  used  as  a  noun  means  "  possession,"  "  prop- 
erty ;"  also  "  a  peculiarity,"  "  characteristic  mark," 
"  distinguishing  sign,"  "  characteristic."  The  English 
adjective  "own"  is  defined  by  Webster  to  mean  "be- 
longing to,"  "  belonging  exclusively  or  especially  to," 
"  peculiar ;"  so  that  our  word  "  own"  is  a  very  exact 
equivalent  of  proprius,  and  if  we  make  it  a  noun  by 
writing  it  '  Own,"  in  order  to  answer  to  tlie  Latin  j»ro- 
priMjn,  we  effect  a  very  close  translation.  [Tu.] 


N.  60]  THE    HOLY    SCRIPTURE  109 

false.  Man's  Own  is  the  love  of  self  and 
the  derivative  conceit  of  self-intelligence; 
and  the  confirmation  of  what- is  false  is 
thick  darkness  counterfeiting  the  light. 
The  light  of  such  men  is  merely  natural, 
and  their  sight  is  like  that  of  one  who  sees 
phantoms  in  the  gloom. 

61.  1  have  been  permitted  to  converse 
with  many  after  death  who  had  believed 
that  they  would  shine  in  heaven  like  the 
stars,  because,  as  they  said,  they  had  re- 
garded the  Word  as  holy,  had  often  read 
it  through,  had  collected  from  it  many 
things  V)y  which  they  had  confirmed  the 
tenets  of  their  faith,  and  had  thereby  been 
celebrated  in  the  world  as  learned  men. 
On  this  account  they  believed  they  would 
be  Michaels  and  Raphaels.  [2]  Many  of 
them  however  have  been  examined  in  re- 
spect to  what  was  the  love  from  which 
they  had  studied  the  Word,  and  some  of 
them  were  found  to  have  done  so  from  the 
love  of  self,  that  they  might  appear  great 
in  the  world,  and  be  revered  as  dignitaries 


110  DOCTRINE    CONCERNING  [n.  G1 

of  the  church;  and  others  of  them  had 
done  so  from  the  love  of  the  world,  that 
they  might,  get  rich.  When  examined  as 
to  what  they  knew  from  the  Word,  it  was 
found  that  they  knew  nothing  of  genuine 
truth  from  it,  but  only  such  as  is  called 
truth  falsified,  which  in  itself  is  falsity. 
And  the}^  were  told  that  this  was  because 
their  ends  (or  what  is  the  same  their  loves) 
had  been  themselves  and  the  world,  and 
not  the  Lord  and  heaven.  When  men 
read  the  Word  while  themselves  and  the 
world  are  the  ends  in  view,  their  minds 
cleave  to  themselves  and  the  world,  and 
this  causes  them  to  be  constantly  thinking 
from  their  Own,  which  is  in  thick  dark- 
ness in  respect  to  all  things  of  heaven,  in 
which  state  the  man  cannot  be  withdra-woi 
by  the  Lord  from  his  Own,  and  thus  be 
raised  into  the  light  of  heaven,  and  con- 
sequently cannot  receive  through  heaven 
any  influx  from  the  Lord.  [3]  I  have 
even  seen  them  admitted  into  heaven,  but 
when   they  were    found  to  be  devoid  of 


N.  61]  THE   HOLY    SCRIPTURE  111 

truths,  they  were  cast  down ;  yet  the  con- 
ceit remained  that  they  deserved  heaven. 
Very  different  has  it  been  with  those  who 
had  studied  the  Word  from  the  affection  of 
knowing  truth  because  it  is  truth,  and  be- 
cause it  is  of  service  to  the  uses  of  life, 
not  only  to  their  own  uses  but  also  to  those 
of  the  neighbor.  I  have  seen  these  raised 
up  into  heaven,  and  thus  into  the  light  in 
which  is  Divine  truth  there,  and  at  the 
same  time  exalted  into  angelic  wisdom,  :aiid 
its  happiness,  which  is  eternal  life. 


VI. 

By  means  of  the  Sense  of  the  Letter 
OF  THE  Word  there  is  conjin"  imv 
WITH  THE  Lord  aj^td  association  with 
THE  Angels. 

62.  The  reason  why  there  is  conjunction 
with  the  Lord  by  means  of  the  Word  is 
that  the  Word  treats  solely  of  Him,  and 
the  Lord  is  consequently  its  all  in  all  and 


112  DOCTRINE    CONCERNING  [n.  62 

is  called  the  Word,  as  has  been  shown  in 
the  Doctnne  of  the  Lord.  The  reason  why 
the  conjunction  is  in  the  sense  of  the  letter, 
is  that  in  this  sense  the  Word  is  in  its  full- 
ness, its  holiness,  and  its  power,  as  has  been 
shown  above  in  its  proper  chapter.  The 
conjunction  is  not  apparent  to  the  man, 
but  is  in  the  affection  of  truth,  and  in  his 
perception  of  it,  thus  is  in  the  man's  love 
for  and  faith  in  Divine  truth. 

63.  The  reason  why  there  is  association 
with  the  angels  of  heaven  by  means  of  the 
sense  of  the  letter,  is  that  the  spiritual 
sense  and  celestial  sense  are  in  it,  and  the 
angels  axe  in  these  senses,  the  angels  of 
the  spiritual  kingdom  being  in  the  Word's 
spiritual  sense,  and  those  of  the  celestial 
kingdom  in  its  celestial  sense.  These  senses 
are  evolved  from  the  Word's  natural  sense 
which  is  the  sense  of  the  letted  while  a  true 
man  is  in  it.  The  evolution  is  instantane- 
ous ;  consequently  so  is  the  association. 

64.  It  has  been  made  plain  to  me  by 
much  experience  that  the  spiritual  angels 


N.  (J4]  THE    HOIiY    SCRIPTURE  113 

are  in  the  spiritual  sense  of  the  Word,  and 
the  celestial  angels  in  its  celestial  sense. 
While  reading  the  Word  in  its  sense  of 
the  letter  it  has  been  given  toe  to  perceive 
that  commnnication  was  effected  with  the 
heavens,  now  with  this  society  of  them, 
now  with  that,  and  that  what  I  understood 
according  to  the  natural  sense,  the  spiritual 
angels  understood  according  to  the  spiritual 
sense,  and  the  celestial  angels  according  to 
the  celestial  sense,  and  this  in  an  instant. 
As  I  have  perceived  this  communication 
many  thousands  of  times,  there  remains 
with  me  no  doubt  about  it.  Moreover  there 
are  spirits  beneath  the  heavens  who  abuse 
this  communication :  they  recite  some  say- 
ings from  the  sense  of  the  letter,  and  imme- 
diately observe  and  take  note  of  the  society 
with  which  commimication  is  effected.  This 
I  have  frequently  seen  andJieard.  From 
these  things  it  has  been  given  me  to  know 
by  actual  experience  that  the  Word  in  re- 
spect to  its  sense  of  the  letter  is  the  Di- 
vine medium  of  conjunction  with  the  Lord 
8 


114  DOCTRINE    CONCERNING  [n.  64 

and  with  heaven.  (Concerning  this  con- 
junction by  the  Word  see  also  what  is  said 
in  the  work  on  Heaven  and  Hell,  n.  303- 
310.) 

65.  The  way  in  which  the  evolution  of 
these  senses  is  effected  shall  also  be  told 
in  a  few  words.  But  for  the  understand- 
ing of  this  it  will  be  necessary  to  recall 
what  has  been  said  above  about  successive 
order  and  simultaneous  order,  namely,  that 
,in  successive  order  what  is  celestial,  what 
is  sj^iritual,  and  what  is  natural  follow  one 
after  another,  from  highest  things  in  heaven 
down  to  ultimate  things  in  the  world,  and 
that  the  same  things  are  in  the  ultimate 
(which  is  natural)  in  simultaneous  order, 
one  next  another  from  the  inmost  things 
to  the  outermost  ones,  and  that  in  like 
manner  there  are  successive  senses  of  the 
Word,  celestial  and  spiritual,  simultane- 
ously in  the  natural  sense.  When  these 
things  are  comprehended,  the  way  in  which 
the  two  senses,  celestial  and  spiritual,  are 
evolved  from  the  natural  sense  while  a  man 


K.  65]  THE    HOLY    SCRIPTURE  115 

is  reading  the  Word  may  in  some  measure 
be  unfolded  before  the  understanding ;  for 
a  spiritual  angel  then  calls  forth  what  is 
spiritual,  and  a  celestial  angel  what  is  celes- 
tial, nor  can  they  do  otherwise,  because  such 
things  are  homogeneous  and  in  accordance 
with  their  nature  and  essence, 

66.  But  this  may  be  illustrated  in  the 
first  place  by  comparisons  drawn  from  the 
three  kingdoms  of  nature:  animal,  vege- 
table, and  mineral.  From  the  animal  king- 
dom:  When  the  food  becomes  chyle,  the 
blood  vessels  extract  and  call  forth  from  it 
their  blood,  the  nervous  fibres  their  fluid, 
and  the  substances  that  are  the  origins  of 
the  fibres  their  animal  spirit.  From  the 
vegntable  kingdom :  The  tree,  with  its  trunk, 
branches,  leaves,  and  fruit,  stands  upon  its 
root,  and  by  means  of  its  root  it  extracts 
and  calls  forth  from  the  groimd  a  grosser 
sap  for  the  trunk,  branches,  and  leaves,  a 
purer  for  the  pulp  of  the  fruit,  and  the 
purest  for  the  seeds  within  the  fruit.  From 
the  mineral  kijigdom. :   In  some  plat;es  in 


116  DOCTRINE    CONCERNING  [n.  66 

the  bowels  of  the  earth  there  are  minerals 
impregnated  with  gold,  silver,  and  iron, 
and  each  of  these  metals  draws  its  own 
element  from  the  exhalations  stored  up  in 
the  earth. 

67.  We  may  now  illustrate  by  an  ex- 
ample how  from  the  natural  sense  in  which 
is  the  Word  with  men,  the  spiritual  angels 
draw  forth  their  own  sense,  and  the  celes- 
tial angels  theirs.  Take  as  an  example  five 
commandments  of  the  decalogue  : — 

Honor  thy  father  and  thy  mother.  By 
"  father  and  mother"  a  man  understands 
his  father  and  mother  on  earth,  and  all  who 
stand  in  their  place,  and  by  to  "  honor"  he 
iinderstands  to  hold  in  honor  and  obey 
them.  But  a  spiritual  angel  understands 
the  Lord  by  "  father,"  and  the  church  by 
"mother,"  and  by  to  "honor"  he  under- 
stands to  love.  And  a  celestial  angel 
understands  the  Lord's  Divine  love  by 
"  father,"  and  His  Divine  wisdom  by 
"  mother,"  and  by  to  "  honor"  to  do  what 
is  good  from  Him. 


N.  (57]  THE    HOLY    8CR1PTURK  117 

[52]  Thou  shalt  not  steal.  By  to  "  steal" 
a  man  understands  to  steal,  defraud,  or 
under  any  pretext  take  from  his  neighbor 
his  goods.  A  spiritual  angel  understands 
to  deprive  others  of  their  truths  of  faith 
and  goods  of  charity  by  means  of  falsities 
and  evils.  And  a  celestial  angel  under- 
stands to  attribute  to  himself  what  is  the 
Lord's,  and  to  claim  for  himself  His  right- 
eousness and  merit. 

[3]  Thou  shalt  not  commit  adultery.  By 
"  committing  adultery"  a  man  understands 
to  commit  adultery  and  fornication,  to  do 
obscene  things,  speak  lascivious  words,  and 
harbor  filthy  thoughts.  A  spiritual  angel 
understands  to  adulterate  the  goods  of  the 
Word,  and  falsify  its  truths.  And  a  celes- 
tial angel  xmderstands  to  deny  the  Lord's 
Divinity  and  to  profane  the  Word. 

[4]  Thou  shalt  not  kill.  By  «  killing," 
a  man  understands  also  bearing  hatred, 
and  desiring  revenge  even  to  the  death. 
A  spiritual  angel  understands  to  act  as  a 
devil  and  destroy  men's  souls.     And  a  ce- 


118  DOCTRINE    CONCERNING  [n.  67 

lestial  angel  understands  to  bear  hatred 
against  the  Lord,  and  against  what  is 
His. 

[5]  Thoii  shalt  not  hear  false  ivitness. 
By  "bearing  false  witness"  a  man  under- 
stands also  to  lie  and  defame.  A  spiritual 
angel  ujiderstands  to  say  and  persuade  that 
what  is  false  is  true  and  what  is  evil  good, 
and  the  reverse.  And  a  celestial  angel 
understands  to  blaspheme  the  Lord  and 
the  Word. 

[6]  From  these  examples  it  may  be  seen 
how  the  Spiritual  and  Celestial  of  the 
Word  are  evolved  and  drawn  out  from  the 
natural  sense  in  w^hich  they  are.  Wonder- 
ful to  say,  the  angels  draw  out  their  senses 
without  knowing  what  the  man  is  thinking 
about,  and  yet  the  thoughts  of  the  angels 
and  of  the  men  make  a  one  by  means  of 
correspondences,  like  end,  cause,  and  effect. 
Moreover  ends  actually  are  in  the  celestial 
kingdom,  causes  in  the  spiritvial  kingdom, 
and  effects  in  the  natural  kingdom.  This 
conjunction  by  means  of  correspondences 


Ni  67]  THE    HOLY    SCRIPTURE  119 

is  such  frorti  creation.  This  then  is  the 
source  of  man's  association  with  angels  by 
means  of  the  Word. 

68.  Another  reason  why  association  of 
man  with  angels  exists  by  means  of  the 
natural  or  literal  sense  of  the  Word,  is 
that  in  every  man  from  creation  there  are 
three  degrees  of  life,  celestial,  spiritual, 
and  natural,  but  so  long  as  he  is  in  this 
world  he  is  in  the  Katural,  and  is  at  the 
same  time  in  the  Spiritual  in  so  far  as  he 
is  in  genuine  truths,  and  in  the  Celestial 
in  so  far  as  he  is  in  a  life  according  to 
them  ;  but  still  he  does  not  come  into  the 
Spiritual  or  Celestial  itself  until  after 
de£tth.     But  of  this  more  elsewhere. 

69.  From  all  this  it  is  evident  that  in 
the  Word  alone  (through  tlie  fact  that  it 
is  conjunction  with  the  Lord  and  associa- 
tion with  the  angels)  there  is'  spirit  aand 
life,  as  the  Lord  teaches  :— , 

fhe  words  that  I  speak  unto  ^ou,,they  are  spirit 
and  they  are  life  (John  vi.  0.3). ' 

The  water  that  I  shall  give  ^n  shall  be  in  you 


120  DOCTRINE    CONCERNING  [n.  69 

a  fountain  of  water  springing  up  into  eternal  life 
(John  iv.  14). 

Man  doth  not  live  by  bread  alone,  but  by  every 
word  that  proceedeth  out  of  the  mouth  of  God 
{Matt.  iv.  4). 

Labor  for  the  meat  that  endureth  unto  eternal 
life,  which  the  Son  of  man  shall  give  unto  you 
{John  vi.  27). 


VII. 

The  Word  is  in  all  the  Heavens,  and 
IS  THE  Source  of  Angelic'Wisdom. 

70.  Hitherto  it  has  not  been  known  that 
the  Word,  is  in  the  heavens,  nor  could  it 
be  made  known  so  long  as  the  church  was 
ignorant  that  angels  and.  spirits  are  men 
like  the  men  in  this  world,  and  that  they 
possess  in  every  respect  like  things  to  those 
possessed  by  men,  with  the  sole  difference 
that  they  themselves  are  spiritual,  and  that 
all  things  they  possess  are  from  a  spiritual 
origin;  while  men  in  this  world  are  nat- 
ural, and  all  things  they  possess  are  from 


N.  70]  THE    HOLY    SCRIPTURE  '121 

a  natural  origin.  So  long  as  this  fact  was 
hidden  it  could  not  be  known  that  the 
Word  exists  in  the  heavens  also,  and  is 
read  by  angels  there,  and  also  by  spirits 
who  are  beneath  the  heavens.  But  that 
this  might  not  be  forever  hidden,  it  lias 
been  granted  me  to  be  in  company  with 
angels  and  spirits,  to  converse  with  them, 
see  what  exists  with  them,  and  afterwards 
relate  many  things  that  I  have  heard  and 
seen.  This  has  been  done  in  a  work  on 
Heaven  and  Hell,  published  in  London  in 
1768;  in  .which  work  it  may  be  seen  that 
angels  and  spirits  are  men,  and  that  they 
possess  in  abundance  all  things  that  men 
possess  in  this  world.  That  angels  and 
spirits  are  men,  may  be  seen  in  that  work 
(n.  73-77,  and  453-466).  That  they  possess 
like  things  to  those  possessed  by  men  in  this 
world  (n.  170-190)  :  Also  that  they  have 
Divine  worship,  and  preachmgs  in  places 
of  worship  (n.  221-227)  :  That  they  have 
writings  and  also  books  (n.  25&-264) :  And 
that  they  have  the  ^^'ord  (n.  269). 


122^  DOCTRINE    COXCERNING  [n.  71 

71.  As  regards  the  Word  in  heaven,  it 
is  written  in  a  spiritual  style,  which  differs 
entirely  from  a  natural  stjde.  The  spir- 
itual style  consists  solely  of  letters,  each 
of  which  contains  a  meaning,  and  there 
are  points  above  the  letters  whi<;h  exalt 
the  meaning.  With  the  angels  of  the  spir- 
itual kingdom  the  letters  resemble  printed 
letters  in  our  world;  and" with  the  angels 
of  the  celestial  kingdom  the  letters  (each 
of  which  also  contains  a  complete  meaning) 
resemble  the  ancient  Hebrew  letters,  curved 
in  various  ways,  and  with  marks  above 
and  within.  Such  being  the  style  of  their 
writmg,  there  are  no  names  of  persons 
and  places  in  their  Word  such  as  there  are 
in  ours,  but  instead  of  the  names  there  are 
the  things  which  they  signify.  Thus  in- 
stead of  Moses  there  is  the  historical  Word, 
instead  of  Elijah,  the  prophetical  Word; 
instead  of  Abraham,  Isaac,  and  Jacob,  the 
Lord  as  to  His  Divinity  and  Divine  Hu- 
man ;  instead  of  Aaron,  the  priestly  office ; 
instead  of  David,  the  kingly  office,  each  of 


N.  7lJ  THE    HOLT    SCRIPTURE  123 

the  Lord ;  instead  of  the  names  of  the 
twelve  sons  of  Jacob,  or  of  the  tribes  of 
Israel,  various  things  of  heaven  and  the 
church;  and  like  things  instead  of  the 
names  of  the  Lord's  twelve  disciples ;  in- 
stead of  Zion  and  Jerusalem,  the  church  in 
respect  to  the  Word  and  doctrine  from  the 
Word ;  instead  of  the  land  of  Canaan,  the 
church  itself ;  instead  of  the  cities  therein 
on  this  side  and  beyond  Jordan,  various 
things  of  the  church  and  of  its  doctrine ; 
and  so  with  all  the  other  names.  It  is 
the  same  with  the  numbers  :  neither  do 
these  appear  in  the  Word  that  is  in  heaven, 
but  instead  of  them  the  things  to  which  the 
numbers  that  are  in  our  Word  correspond. 
It  is  evident  from  these  examples  that  the 
Word  in  heaven  is  a  Word  that  corre- 
sponds to  om-  AVord,  and  thus  that  the  two 
are  a  one,  for  correspondences  make  a  one. 
72.  It  is  a  wonderful  thing  that  the 
Word  in  the  heavens  is  so  written  that  the 
simple  understand  it  in  simplicity,  and  the 
wise  in  wisdom,  for  there  are  many  points 


124  DOCTRINE  conx;ebning        [n.  72 

and  marks  over  the  letters,  which  as  has 
been  said  exalt  the  meaning,  and  to  these 
the  simple  do  not  attend,  nor  are  they  even 
aware  of  them ;  whereas  the  wise  pay  at- 
tention to  them,  each  one  according  to  his 
wisdom,  even  to  the  highest  wisdom.  In 
every  larger  society  of  heaven,  a  copy  of 
the  Word,  written  by  angels  inspired  by 
the  Lord,  is  kept  in  its  sanctuary,  lest  being 
elsewhere  it  should  be  altered  in  some 
point.  In  respect  to  the  fact  that  the 
simple  understand  it  in  simplicity  and  the 
wise  in  wisdom,  our  Word  is  iiideed  like 
that  in  heaven,  but  this  is  effected  in  a 
different  way. 

73.  The  angels  acknowledge  that  all 
their  wisdom  comes  through  the  Word,  for 
they  are  in  light  in  proportion  to  their  un- 
derstanding of  the  Word.  The  light  of 
heaven  is  Divine  wisdom,  which  to  their 
eyes  is  light.  In  the  sanctuary  where  the 
copy  of  the  Word  is  kept,  there  is  a  flaming 
and  bright  light  that  surpasses  every  degree 
of  light  in  heaven  that  is  outside  of  it.   The 


X.  73j  THE    HOLT   SCRIPTURE  125 

cause  is  the  same  as  above  mentioned;  it 
is  that  the  Lord  is  in  the  Word. 

74.  The  wisdom  of  the  celestial  angels 
surpasses  that  of  the  spiritual  angels  almost 
as  much  as  this  surpasses  the  wisdom  of 
men,  and  the  reason  is  that  the  celestial 
angels  are  in  the  good  of  love  from  the 
Lord,  while  the  spiritual  angels  are  in 
truths  of  wisdom  from  Him,  and  wherever 
there  is  the  good  of  love  there  resides  at 
the  same  time  wisdom ;  but  where  there 
are  truths  there  resides  no  more  of  wisdom 
than  there  is  good  of  love  together  with  it. 
This  is  the  reason  why  the  Word  in  the 
celestial  kingdom  is  written  differently 
from  that  in  the  spiritual  kingdom ;  for 
goods  of  love  are  expressed  in  the  Word  of 
the  celestial  kingdom,  and  the  marks  de- 
note affections,  whereas  truths  of  wisdom 
are  expressed  in  tlie  Word  of  the  spiritual 
kingdom,  and  the  marks  denote  percep- 
tions. 

75.  From  what  has  been  said  may  be 
inferred  the  nature  of  the  wisdom  that  lies 


126  DOCTRINE    CONCERNING  [n.  75 

hidden  in  the  AVord  that  is  in  this  world. 
In  fact  all  angelic  wisdom,  which  is  unut- 
terable, lies  hidden  in  it,  for  it  is  the  con- 
tainant  of  the  same,  and  after  death  a  man 
who  is  being  made  an  angel  by  the  Lord 
by  means  of  the  Word  comes  into  that 
wisdom. 


VIII. 

T^E  Church  is  from  the  Word,  and 
IS  such  as  is  its  understanding  of 
THE  Word. 

76.  That  the  church  is  from  the  Word 
does  not  admit  of  doubt,  for  the  Word  is 
Divine  truth  itself  (n.  1—4) ;  the  doctrine 
of  the  church  is  from  the  Word  (n.  50-61) ; 
and  through  the  Word  there  is  conjunction 
with  the  Lord  (n.  62-69).  But  doubt  may 
arise  as  to  whether  the  understanding  of 
phe  Word  is  what  makes  the  church,  for 
there  are  those  who  believe  that  they  are 
of  the  church  because  they  have  the  Word, 


N.  76]  THE    HOLY    SCBIPTUKE  127 

read  it  or  hear  it  from  a  preacher,  and  know 
something  of  its  sense  of  the  letter,  yet  how 
this  or  that  in  the  Word  is  to  be  understood 
they  do  not  know,  and  some  of  them  little 
care.  It  shall  therefore  be  proved  that  it 
is  not  the  Word  that  makes  the  church, 
but  the  understanding  of  it,  and  that  such 
as  is  the  understanding  of  the  AVord  among 
those  who  are  in  the  church,  such  is  the 
church   itself.      The  proof  of  this  is  as 

follows.  jif 

77.  The  AA'ord  is  the  A\'ord  according  to 
the  understanding  of  it  in  a  man,  that  is, 
as  it  is  understood.  If  it  is  not  understood, 
the  Word  is  indeed  called  the  Word,  but 
it  is  not  the  Word  with  the  man.  The 
Word  is  the  truth  according  to  the  imder- 
standing  of  it,  for  it  may  not  be  the  truth, 
because  it  may  be  falsified.  The  Word  is 
spirit  and  life  according  to  the  understand- 
ing of  it,  for  its  letter  if  not  understood 
is  dead.  And  as  a  man  has  truth  and 
life  according  to  his  understanding  of  the 
Word,  so  has  he  faith  and  love  acjcording 


128  DOCTRINE    CONCERNING  [x.  77 

thereto,  for  truth  is  of  faith,  and  love  is 
of  life.  Now  as  the  church  exists  by 
means  of  faith  and  love,  and  according  to 
them,  it  follows  that  the  church  is  the 
church  through  the  understanding  of  the 
Word  and  according  thereto ;  a  noble  church 
if  in  genuine  truths,  an  ignoble  church  if 
not  in  genuine  truths,  and  a  destroyed 
church  if  in  falsified  truths. 

78.  Further:  it  is  through  the  Word 
that  the  Lord  is  present  with  a  man  and 
is  conjoined  with  him,  for  the  Lord  is  the 
AVord,  and  as  it  were  speaks  with  the  man 
in  it.  The  Lord  is  also  Divine  truth  itself, 
as  likewise  is  the  Word.  From  this  it  is 
evident  that  the  Lord  is  present  with  a  man 
and  is  at  the  same  time  conjoined  with 
him,  according  to  his  understanding  of  the 
Word,  for  according  to  this  the  man  has 
truth  and  the  derivative  faith,  and  also 
love  and  the  derivative  life.  The  Lord  is 
indeed  present  with  a  man  through  the 
reading  of  the  Word,  but 'He  is  conjoined 
with  him  through  the   understanding  of 


N.  78]  THE   HOI/T    SCKIPTURB  129 

truth  from  the  Word,  and  according  thereto; 
and  in  proportion  as  the  Lord  has  been  con- 
joined with  a  man,  in  the  same  propor- 
tion the  chnrch  is  in  him.  The  church  is 
within  man ;  the  church  that  is  outside 
of  him  is  the  church  with  a  number  of  men 
who  have  the  church  within  them.  This  is 
meant  by  the  Lord's  words  to  the  Pharisees 
who  asked  when  the  kingdom  of  God  would 
come : — 

The  kingdom  of  God  is  within  you  (Luke  xvii. 
21). 

Here  the  "kingdom  of  God"  means  the 
Lord,  and  from  Him,  the  church. 

79.  In  many  places  in  the  Prophets 
where  the  church  is  treated  of,  the  under- 
standing of  the  Word  is  treated  of,  and  it  is 
taught  that  there  is  no  church  except  where 
the  Word  is  rightly  understood,  and  that 
such  as  is  the  understanding  of  the  Word 
with  those  in  the  church,  such  is  the  churqh. 
In  many  places  also  in  the  Prophets  the 
church  with  the  Israelitish  and  Jewish  na- 
tion is  descril)ed  as  being  totally  destroyed 
9 


130  DOCTRINE    CONCEKNING  [n.  79 

and  annihilated  through  their  falsification 
of  the  meaning  or  understanding  of  the 
Word,  for  naught  but  this  destroys  the 
church.  [2]  The  understanding  of  the 
Word,  both  true  and  false,  is  described  in 
the  Prophets  by  "  Ephraim,"'  especially  in 
Hosea,  for  in  the  Word  "  Ephraim"  signi- 
fies the  understanding  of  the  Word  in  the 
church.  And  as  the  understanding  of  the 
Word  makes  the  church,  Ephraim  is  called, 

A  dear  son,  and  a  child  of  delights  (Jer.  xxxi. 
20); 

The  first-bom  (ver.  9)  ; 

The  strength  of  Jehovah's  head  [Pa.  Ix.  7  ; 
cviii.  8)  ; 

Mighty  [Zech.  x.  7)  ; 

Filled  with  the  bow  (ix.  13) ; 

and  the  sons  of  Ephraim  are  called, 

Armed,  and  shooters  with  the  bow  (Ps.  Ixxviii. 
9). 

The  "  bow"  signifies  doctrine  from  the  Word 
fighting  against  falsities.     Therefore  also, 

Ephraim  was  passed  over  to  Israel's  right  hand, 
and  was  blessed  ;  and  was  also  accepted  instead  of 
Reuben  (Gen.  xlviii.  5,  11-15). 


N.  79]  THE    HOLY    SCRIPTURE  131 

And  therefore, 

Ephraim,  together  with  his  brother  Manasseh 
(under  the  name  of  Joseph  their  father),  was  ex- 
alted above  all  by  Moses  when  he  blessed  the  sons 
of  Israel  {DeiU.  rxxiii.  13-17). 

[3]  The  quality  of  the  church  when  the 
understanding  of  the  Word  has  been  de- 
stroyed, is  also  described  in  the  Prophets 
by  "  Ephraim,"  especially  in  Hosea,  as  is 
evident  from  the  following  passages  : — 

Israel  and  Ephraim  shall  stagger ;  Ephraim 
shall  be  in  the  solitude  ;  Ephraim  is  oppressed  and 
shattered  in  judgment.  I  will  be  unto  Ephraim  as 
a  lion  ;  I  will  tear  and  go  away  ;  I  will  carry  off, 
and  there  shall  be  none  to  deliver  (Hos.  v.  5,  9, 
11-14). 

O  Ephraim,  what  shall  I  do  unto  thee  ?  for  thy 
holiness  is  as  a  cloud  of  the  dawn,  and  like  the 
dew  that  falleth  in  the  morning,  it  goeth  away 
(vi.  4). 

They  shall  not  dwell  in  the  land  of  Jehovah  ; 
but  Ephraim  shall  return  to  Egypt,  and  shall  eat 
in  Assyria  that  which  is  unclean  (is.  3). 

[4]  The  "land  of  Jehovah"  is  the  church; 
"Egypt"  is  the  memory -knowledge  (scienr 


132  DOCTBINE    CONCERNING  [n.   79 

tificum)  of  the  natural  man ;  ''  Assyria"  is 
the  derivative  reasoning :  by  these  two  the 
Word  is  falsified  in  respect  to  the  under- 
standing of  it,  and  therefore  it  is  said  that 
"  Ephraim  shall  return  to  Egypt,  and  shall 
eat  in  Assyria  that  which  is  unclean.*'  [3] 
Again : — 

Ephraim  feedeth  on  wind,  and  followeth  after 
the  east  wind  ;  every  day  he  multiplieth  lying  and 
wasteness ;  lie  maketli  a  covenant  with  Assyria, 
and  oil  is  carried  down  into  Egypt  (xii.  1). 

To  "  feed  on  wind,"  to  "  follow  after  the  east 
wind,"  and  to  "  multiply  lying  and  waste- 
ness," is  to  falsify  truths,  and  thus  destroy 
the  church.  [6]  The  like  is  signified  also  by 
the  "  whoredom"  of  Ephraim  (for  "  whore- 
dom" signifies  the  falsification  of  the  under- 
standing of  the  Word,  that  is,  of  its  genuine 
truth)  in  the  following  passages  : — 

I  know  Ephraim,  that  he  hath  altogether  com- 
mitted whoredom,  and  Israel  is  defiled  (Hos.  v.  3). 

In  the  house  of  Israel  I  have  seen  a  foul  thing  ; 
there  Ephraim  hath  committed  whoredom,  and 
Israel  hath  been  defiled  (vi.  10). 


N.  71)]  THE    HOLY    SCRIPTURE  133 

"  Israel"  is  the  church  itself,  and  "  Ephraim' 
is  the  understanding  of  the  Word,  from  and 
according  to  which  is  the  church,  and  there- 
fore it  is  said  "  Ephraim  hath  committed  • 
whoredom,  and  Israel  hath  been  defiled." 
[7]  As  the  church  among  the  Jews  had 
been  utterly  destroyed  through  falsifica- 
tions of  the  Word,  it  is  said  of  Ephraim, 

I  will  give  thee  up,  Ephraim,  I  will  deliver  thee 
over,  Israel,  as  Admah,  and  I  will  set  thee  as 
Zeboim  {Hoa.  xi.  8). 

Now  as  the  Prophet  Hosea,  from  the  first 
chapter  to  the  last,  treats  of  the  falsifica- 
tion of  the  Word,  and  of  the  destruction 
of  the  church  thereby  ;  and  as  the  falsifica- 
tion of  truth  is  there  signified  by  "  whore- 
dom," therefore  in  order  that  he  might  rep- 
resent this  state  of  the  church,  that  prophet 
was  commanded  to  take  unto  himself  a 
harlot  for  a  woman,  and  of  her  to  Ijeget  sons 
(chap,  i.) ;  and,  a  second  time,  to  take  a 
woman  who  was  an  adulteress  (chap.  iii.). 
[8]  These  passages  have  been  adduced  in 
order  that  it  may  be  known  and  confirmed 


134  DOCTRINE    CONCERNING  [n.  79 

from  the  Word  that  such  as  is  the  under- 
standing of  the  Word  in  the  church,  such 
is  the  church :  excellent  and  precious  if 
"this  understanding  is  from  genuine  truths 
of  the  Word,  but  ruined  and  even  foul  if 
it  is  from  truths  falsified.  In  confirmation 
©f  the  truth  that  Ephraim  signifies  the 
tmderstanding  of  the  Word,  and  in  the 
opposite  sense  the  same  falsified,  and  that 
the  destruction  of  the  church  comes  from 
this,  the  other  passages  in  which  Ephraim 
is  treated  of  may  be  consulted. 

As  Hos.  iv.  17,  18  ;  vii.  1,  11  ;  viii.  9,  11  ;  ix. 
11-13,  16  ;  X.  11  ;  xi.  3  ;  xii.  1,  8,  14 ;  xiii.  1,  12  ; 
Isa.  xvii.  3  ;  xxviii.  1  ;  Jer.  iv.  15 ;  xxxi.  6,  18  ;  1. 
19 ;  Ezek:  xxxvii.  16  ;  xlviii.  5  ;  Ohad.  19 ;  Zech. 
ix.  10. 


N.  80]  THE   HOLY    SCRIPTURE  136 

IX. 

There  is  a  Marriage  of  the  Lord  and 
THE  Church  and  a  derivative  Mar- 
riage OF  Good  and  Truth  in  each 

AND    EVERY    THING    OF    THE   WORD,     , 

80.  Hitherto  this  has  not  been  seen,  nor 
could  it  be  seen,  because  the  spiritual  sense 
of  the  Word  has  not  until  now  been  dis- 
closed, and  it  cannot  be  seen  except  by 
means  of  this  sense.  For  in  the  Word  two 
senses,  the  spiritual  and  the  celestial,  lie 
hidden  within  the  sense  of  the  letter.  In 
the  spiritual  sense  the  things  in  the  Word 
refer  especially  to  the  church,  and  in  the  ce- 
lestial sense,  especially  to  the  Lord.  In  the 
spiritual  sense  they  also  refer  to  Divine 
truth,  and  in  the  celestial  to  Divine  good. 
From  this  comes  the  marriage  in  question 
in  the  sense  of  the  letter  of  the  Word.  But 
this  appears  to  those  only  who  know  from 
the  Word's  spiritual  and  celestial  sense  the 
significations  of  the  words  and  names,  for 


136  DOCTBINE   CONCERNING  [n.  80 

some  of  these  are  predicated  of  good,  and 
some  of  truth,  and  some  include  both,  so  that 
without  this  knowledge  the  marriage  that 
exists  in  each  and  every  thing  of  the  Word 
could  not  be  seen.  This  is  the  reason  why 
this  secret  has  not  been  disclosed  before. 

81.  As  there  is  such  a  marriage  in  each 
and  every  thing  of  the  Word,  there  fre- 
quently occur  in  it  two  expressions  that 
appear  like  repetitions  of  the  same  thing. 
They  however  are  not  repetitions,  for  one 
of  them  has  reference  to  good  and  the 
other  to  truth,  and  both  taken  together 
effect  a  conjunction  of  good  and  truth,  and 
thus  form  one  thing.  From  this  too  comes 
the  Divinity  of  the  Word  and  its  holiness, 
for  in  every  Divine  work  good  is  conjoined 
with  truth  and  truth  with  good. 

82.  It  is  said  that  in  each  and  every 
thing  of  the  Word  there  is  a  marriage  of 
the  Lord  and  the  church  and  a  deriva- 
tive marriage  of  good  and  truth,  because 
wherever  there  is  a  marriage  of  the  Lord 
and  the  church  there  is  also  a  marriage  of 


N.  82]  THE    HOLY    SCRIPTURE  137 

good  and  truth,  for  the  latter  is  from  the 
former.  For  when  the  church  or  man  of 
the  church  is  in  truths,  the  Lord  inflows 
into  his  truths  with  good,  and  vivifies 
them.  Or  what  is  the  same,  when  through 
truths  the  church  or  man  of  the  church  is 
in  intelligence,  the  Lord  inflows  into  his 
intelligence  through  the  good  of  love  and 
of  charity,  and  thus  pours  life  into  it. 

83.  With  every  man  there  are  two  fac- 
ulties of  life,  called  Understanding  and 
Will.  The  understanding  is  the  recepta- 
cle of  truth  and  the  derivative  wisdom, 
and  the  will  is  the  receptacle  of  good  and 
the  derivative  love.  For  a  man  to  be  a 
man  of  the  church  these  two  must  make  a 
one,  and  this  they  do  when  the  man  forms 
his  understanding  from  genuine  truths, 
which  to  all  appearance  is  done  as  by 
himself  ;  and  when  his  will  is  infilled  with 
the  good  of  love,  which  is  done  by  the  Lord. 
From  this  the  man  has  a  life  of  truth  and 
a  life  of  good,  a  life  of  truth  in  the  under- 
standing from  the  will,  and  a  life  of  good 


138  DOCTRINE    CONCERNING  [n.  83 

in  the  will  through  the  understanding.  This 
is  the  marriage  of  truth  and  good  in  a 
man,  and  also  the  marriage  of  the  Lord 
and  the  church  in  him.  But  concerning 
this  reciprocal  conjunction  called  a  mar- 
riage, more  will  be  seen  in  The  Angelic 
Wisdom  concerning  the  Divine  Providence, 
Concerning  the  Divine  Love  and  Divine 
Wisdom,  and  Concerning  Life. 

84.  Readers  of  the  Word  who  pay  atten- 
tion to  the  matter  can  see  that  there  are 
pairs  of  expressions  in  it  that  appear  like 
repetitions  of  the  same  thing,  such  as 
"  brother"  [and  "  companion,"  "  poor"]  and 
"needy,"  "waste"  and," solitude,"  "vacu- 
ity" and  "  emptiness,"  "  foe"  and  "  ene- 
my," "  sin"  and  "  iniquity,"  "  anger"  and 
"wrath,"  "nation"  and  "people,"  "joy" 
and  "gladness,"  "mourning"  and  "weep- 
ing," "  righteousness"  and  "  judgment,"  etc. 
These  expressions  appear  synonymous  but 
are  not  so,  for  "  brother,"  "  poor,"  "  waste," 
["  vacuity,"]  "  foe,"  "  sin,"  "  anger,"  "  na- 
tion," "  joy,"  "  mourning,"  and  "  righteous- 


N,  84]  THE    HOLY    SCRIPTURE  139 

ness,"  are  predicated  of  good,  and  in  the 
opposite  sense  of  evil ;  whereas  "  compan- 
ion," "  needy,"  "  solitude/'  "  emptiness," 
"enemy,"  "iniquity,"  "wrath,"  "people," 
"  gladness,"  "  weeping,"  and  "  judgment," 
are  jiredicated  of  truth,  and  in  the  oppo- 
site sense  of  falsity.  And  yet  it  seems  to 
a  reader  who  is  not  acquainted  with  this 
secret,  that  "  poor"  and  "  needy,"  "  waste" 
and  "solitude,"  "vacuity"  and  "empti- 
nessyT  "foe"  and  "enemy,"  are  one  and 
the  same  thing ;  and  in  like  manner  "  sin" 
and  "  iniquity,"  "  anger"  and  "  wrath,"  "  na- 
tion" and  "  people,"  "  joy"  and  "  gladness,'^  ^ 
"mourning"  and  "weeping,"  "righteous- 
ness" and  "judgment;"  and  yet  they  are 
not  one  thing,  but  become  one  thing  by 
conjunction.  Many  things  are  also  joined 
together  in  the  Word,  sucli  as  "fire"  aud 
"  flame,"  "  gold"  and  "  silver,"  "  brass"  and 
"  iron,"  "  wood"  and  "  stone,"  "  bread"  and 
"  water,"  *•  bread"  and  "  wine,"  "  bright 
crimson' '  and  "  fineJinen,"  etc.,  which  is 
done    Ixjcause    "fire,"    "gold,"     "brass," 


140  DOCTRINE    CONCERNING  [n.  84 

"wood,"  "bread,"'  and  "bright  crimson," 
signify  good;  and  "flame,"  "silver," 
"iron,"  "stone,"  "water,"  "wine,"  and 
"fine-linen,"  signify  truth.  And  in  the 
same  way  it  is  said  that  men  are  to  "  love 
God  with  all  the  heart  and  with  all  the 
soul ;"  and  that  God  will  "  create  in  a  man 
a  new  heart  and  a  new  spirit ;"  for  "  heart" 
is  predicated  of  the  good  of  love,  and  "  soul" 
of  the  truth  from  that  good.  There  are 
also  words  that  are  used  alone,  or  without 
a  mate,  because  they  partake  of  both  good 
and  truth.  But  these  and  many  other  things 
are  not  apparent  except  to  the  angels,  and 
to  those  also  who  while  in  the  natural  sense 
are  also  in  the  spiritual  sense. 

85.  That  such  pairs  of  expressions  which 
appear  like  repetitions  of  the  same  thing, 
run  through  the  Word,  would  be  too  prolix 
a  matter  to  show  from  the  Word,  for  whole 
sheets  could  be  filled  with  it;'  but  to  re- 
move all  doubt  about  it  1  will  quote  pas- 
sages in  which  occur  the  expressions 
"  righteousness"  (or  "  justice")  and  "  judg- 


N.  85]  THE    HOLY    SCRIPTURE  141 

ment,"" nation"  and  "people,"  and  "joy" 
and  "gladness."  First,  "righteousness" 
and  "judgment:"' — 

The  city  was  full  of  judgment,  rightieousness 
lodged  in  her  (Isa.  i.  21). 

Zion  .shall  be  redeemed  in  judgment,  and  they 
that  return  of  her  in  righteousness  (verse  27). 

Jehovah  Zebaoth  shall  be  exalted  in  judgment, 
and  God  the  Holy  One  shall  be  sanctified  in  right- 
eousness (v.  16). 

He  shall  sit  upon  the  throne  of  David,  and  upon 
his  kingdom,  to  establish  it  in  judgment  and  in 
righteousness  (ix.  7). 

Jehovah  shall  be  exalted,  for  He  dvyelleth  on 
high  ;  He  hath  filled  Zion  with  judgment  and 
righteousness  (xxxiii.  6). 

Thus  saith  Jehovali,  Keep  ye  judgment,  and  do 
righteousness  ;  for  My  salvation  is  near,  that  My 
righteousness  may  be  revealed  (Ivi.  1). 

As  a  nation  that  did  righteousness,  and  fotsook 
not  the  judgment  of  their  God  ;  they  ask  of  Me 
the  judgments  of  righteousness  (Iviii.  2). 

Swear  by  the  living  Jehovah  in  judgment  and 
in  righteousness  (Jer.  iv.  2). 

Let  him  that  glorieth  glory  in  this,  that  Jeho- 
vah doeth  judgment  and  xigfateousiless  in  the 
earth  (ix.  24).  :,    uh    I: 

Do  ye  judgment  and  righteousness  ;  Woo  unto 


142  DOCTKINE    CONGEBNING  [n.  85 

him  that  buildeth  his  house  without  righteous- 
ness, and  his  chambers  without  judgment ;  .  did 
not  thy  father  do  judgment  and  righteousness  ? 
and  then  it  was  well  with  him  (xxii.  3,  13,  15). 

I  will  raise  unto  David  a  righteous  offshoot,  and 
He  shall  reign  as  king,  and  shall  do  judgment  and 
justice  in  the  land  (xxiii.  5 ;  xxxiii.  15). 

If  a  man  be  just,  and  do  judgment  and  right- 
eousness (Ezek.  xviii.  5). 

If  the  wicked  turn  from  his  sin,  and  do  judg- 
ment and  righteousness,  it  shall  not  be  mentioned 
against  him  :  he  hath  done  judgment  and  right- 
eousness ;  he  shall  surely  live  (xxxiii.  14,  16, 19). 

I  will  betroth  thee  unto  Me  to  eternity  ;  in 
righteousness  and  in  judgment ;  and  in  mercy  and 
in  compassions  (Hos.  ii.  19). 

Let  judgment  flow  as  water,  and  righteousness 
as  a  mighty  torrent  (Amos  v.  24). 

Ye  have  turned  judgment  into  gall,  and  the 
fruit  of  righteousness  into  wormwood  (vi.  12). 

Jehovah  will  plead  my  cause,  and  execute  judg- 
ment for  me  :  He  will  bring  me  forth  into  the  light, 
and  I  shall  behold  His  righteousness  (Micah  vii.  9). 

O  Jehovah,  Thy  righteousness  is  like  the  moun- 
tains of  Grod ;  Thy  judgments  are  agraati^byss 
{Ps.  xxxvi.  6).  1)  iitiii  I'jw 

Jehovah  will  bring  forth  thy  righteousness  as 
the  light,  and  thy  judgment  as  the  noonday 
(xxxvii.  6). 


N.  85]  THE    HOLY    SCRIPTURE  143 

Jehovah  shall  judge  thy  people  in  righteousness, 
'^and  thy  miserable  in  judgment  (Ixxii.  2). 

Righteousness  and  judgment  are  the  support  of 
Tliy  throne  (Ixxxix.  14). 

When  I  shall  have  Teamed  the  judgments  of 
Thy  rlghteoasness.  Seven  times  a  day  do  I  praise 
Thee,  because  of  the  judgments  of  Thy  righteous- 
ness (cxix.  7,  164).     •  '■>■  """ 

God  executeth  the  justice  of  Jehovah,  and  His 
judgment  with  Israel  (Deut.  xxxiii.  21.) 

The  Spirit  of  Truth  shall  convict  the  world  in 
respect  of  righteousness,  and  of  judgment  (John 
xvi.  8,  9,  10).     (And  in  other  places.) 

The  reason  "judgment"^  and  ^righteous- 
ness*' are  mentioned  so  frequently  is  that 
"judgment"  is  predicated  of  truths,  and 
"  righteousness"  of  good,  and  therefore  to 
**  do  judgment  and  righteousness"  means  to 
act  from  truth  and  from  good.  The  reason 
"judgment"  is  predicated  of,  truth,,  and 
"  righteousness"  of  good,  is  that  the  Lord's 
government  in  the  spiritual  kingdom  is 
called  "  judgment,"  and  in  the  celestial 
kingdom  "  righteousness"  (on  which  sub- 
ject see  the  work  on  Heathen  and  Hell,  n. 


144  DOCTRINE    COXCERNING  [N.  85 

214,  215).     As  "judgment"  is  predicated' 
of  truth,  in  some  passages  we  read 

Truth  and  righteousness  (as  in  Isa.  xi.  5  ;  Ps. 
Ixxxv.  11  ;  and  elsewhere). 

86.  That  repetitions  of  the  same  thing 
occur  in  the  Word  on  account  of  the  mar- 
riage of  good  and  truth,  may  be  seen  quite 
clearly  from  passages  where  "  nations"  and 
"  peoples"  are  mentioned : — 

Woe  to  the  sinful  nation,  to  a  people  laden  with 
iniquity  (Isa.  i.  4). 

The  peoples  that  walk  in  darkness  have  seen  a 
great  light :  Thou  hast  multiplied  the  nation  (ix. 

2, 3).  '  " '^;  ^' 

Asshur,  the  rod  of  Mine  anger,  I  will  send  him 
against  a  hypocritical  nation,  and  against  the 
people  of  My  wrath  will  I  give  him  a  charge  (x. 
6,  6). 

It  shall  come  to  pass  in  that  day,  that  the  root 
of  Jesse,  which  standeth  for  an  ensign  of  the 
peoples,  shall  the  nations  seek  (xi.  10). 

Jehovah  that  smiteth  the  peoples  with  an  in- 
curable stroke,  that  ruleth  the  nations  with  anger 
(xiv.  6). 

In  that  day  shall  a  present  be  brought  unto 
Jehovah  of   Armies  of    a   people  scattered  and 


N.  86]  THK    HOLY    SCRl'PTUBE  145 

peeled,  and  a  nation  meted  out  and  trodden  down 
(xviii.  7). 

The  mighty  people  shall  honor  Thee,  the  city 
of  the  powerful  nations  shall  fear  Thee  (xxv.  3). 

Jehovah  will  swallow  up  the  covering  over  all 
peoples,  and  the  veil  over  all  nations  (verse  7). 

Come  near  ye  nations,  and  hearken  ye  peoples 
(zxxiv.  1). 

I  have  called  thee  for  a  covenant  for  the 
people,  for  a  light  of  the  nations  (xlii.  6). 

Let  all  the  nations  be  gathered  together^  and 
let  the  peoples  assemble  (xliii.  0). 

Behold,  I  will  lift  up  My  hand  toward  the  na* 
tions,  and  My  standard  toward  the  peoples  (xliz. 
22). 

I  have  given  Him  for  a  witness  to  the  peoples, 
a  prince  and  a  lawgiver  to  the  nations  (Iv.  4,  5). 

Behold,  a  people  cometh  from  the  land  of  the 
north  ;  and  a  great  nation  from  the  sides  of  the 
earth  {Jer.  vi.  22). 

I  will  not  make  thee  hear  the  calumny  of  the 
nations  any  more,  neither  shalt  thou  bear  the  re- 
proach of  the  peoples  any  more  (Ezek.  xxxvi.  16). 

All  peoples  and  nations  shall  worship  Him 
{Dan.  vii.  14). 

Jjet  not  the  nations  make  a  byword  of  them, 
and  say  among  the  peoples,  \Vhere  Is  their  God  ? 
{Joel  ii.  17). 

The  remnant  of  My  i>eople  shall  spoil  them, 
10 


146  DOCTftiKE    CONCERNING  [n.  80 

and  the  residue  of  My  nation  shall  inherit  them 
(Zeph.  ii.  9). 

Many  peoples  and  numerous  nations  shall  come 
to  seek  Jehovah  Zebaoth  in  Jerusalem  (Zech.  viii. 
22). 

Mine  eyes  have  seen  Thy  salvation,  which  Thou 
hast  prepared  before  the  face  of  all  peoples,  a  light 
for  revelation  to  the  nations  (Luke  ii.  30-32). 

Thou  hast  redeemed  us  by  Thy  blood  out  of 
every  people  and  nation  (Rev.  v.  9). 

:  Thou  must  prophesy  again  concerning  peoples 
and  nations  (Rev.  x.  11). 

Thou  shalt  set  me  for  a  head  of  the  nations  :  a 
people  whom  I  have  not  known  shall  serve  me 
(Ps.  xviii.  43). 

Jehovah  bringeth  the  counsel  of  the  nations 
to  nought.  He  overturneth  the  thoughts  of  the 
peoples  (xxxiii.  10). 

Thou  makest  us  a  byword  among  the  nations, 
a  shaking  of  the  head  among  the  peoples  (xliv.  14). 

Jehovah  shall  subdue  the  peoples  under  us,  and 
the  nations  under  our  feet.  Jehovah  hath  reigned 
over  the  nations  ;  the  willing  ones  of  the  peoples 
are  gathered  together  (xlvii.  3,  8,  9). 

Let  the  people  confess  unto  Thee  ;  let  the  na- 
tions be  glad  and  shout  for  joy  ;  for  Thou  shalt 
judge  the  peoples  with  equity,  and  lead  the  na- 
tions upon  earth  (Ixvii.  3,  4). 

Remember  me,  0  Jehovah,  in  the  good  pleasure 


N.  8()]  THE    HOLY    SCRIPTURE  147 

of  Thy  people  ;  that  I  may  rejoice  in  the  joy  of 
Thy  nations  (cvi.  4,  5). 

The  reason  "nations"  and  "peoples"  are 
mentioned  together  is  that  "  nations"  mean 
those  in  good,  and  in  the  opposite  sense  in 
evil;  and  "peoples"  those  in  truths,  and 
in  the  opposite  sense  in  falsities.  For  this 
reason  those  of  the  Lord's  spiritual  king- 
dom are  called  "  peoples,"  and  those  of  His 
celestial  kingdom  "nations;"  for  in  the 
spiritual  kingdom  all  are  in  truths  and 
consequently  in  wisdom,  and  in  the  celes- 
tial kingdom  all  are  in  good  and  conse- 
quently in  love. 

87.  The  same  rule  holds  good  for  otl^er 
words ;  for  example,  where  "  joy"  is  men- 
tioned, so  is  "  gladness  :" — 

Behold  joy  and  gladness,  slaying  the  ox  {I$a 
xxii.  13). 

They  shall  obtain  joy  and  gladness,  and  sorrpw 
and  sighing  shall  flee  away  (xxxv.  10;  li.  11). 

Gladness  and  joy  are  cut  off  from  the  house  of 
our  God  {Joel  i.  16).  '  "    ' 

There  shall  be  taken  away  the  voice  of  joy,  »Qd 
the  voice  of  gladness  (Jer.  vii.  34 ;  xxv,  10). 


148  DOCTRINE    CONCERNING  [n.  87 

The  fast  of  the  tenth  [month]  shall  be  to  the 
hoiise  of  Judah  for  joy  and  gladness  (Zech.  viii.  19). 

That  we  may  rejoice  all  our  days,  make  Thou 
us  glad  (Ps.  xc.  14,  15). 

Be  ye  glad  in  Jerusalem,  and  rejoice  in  her 
{Isa.  Ixvi.  10). 

Rejoice  and  be  glad,  0  daughter  of  Edom  {Lam. 
iv.  21). 

The  heavens  shall  be  glad,  and  the  earth  shall 
rejoice  (Ps.  xcvi.  11). 

Make  me  to  hear  joy  and  gladness  (li.  8). 

Joy  and  gladness  shall  be  found  in  Zion,  con- 
fession and  the  voice  of  singing  (Isa.  li.  3). 

Tliere  shall  be  gladness,  and  many  shall  rejoice 
at  his  birth  (Luke  i.  14). 

I  will  cause  to  cease  the  voice  of  joy  and  the 
voice  of  gladness,  the  voice  of  the  bridegroom  and 
the  voice  of  the  bride  (Jer.  vii.  34  ;  xvi.  9 ;  xxv.  10). 

There  shall  be  heard  in  this  place  the  voice  of 
joy  and  the  voice  of  gladness,  the  voice  of  the^ 
bridegroom  and  the  voice  of  the  bride  (xxxiii.  10, 
11). 

The  reason  why  both  "  joy"  and  "  gladness" 
are  mentioned  is  that  "joy"  is  of  good  and 
"gladness"  of  truth,  or  "joy"  is  of  love 
and  "  gladness"  of  wisdom.  For  joy  is  of 
the  heart  and  gladness  of  the  soul,  or  joy 


N.  87]  THE    HOLY    SCRIPTVRE  149 

is  of  the  will  and  gladness  of  the  under- 
standing. That  there  is  a  marriage  of  the 
Lord  and  the  church  in  these  expressions 
also,  is  evident  from  its  being  said, 

The  voice  of  joy  and  the  voice  of  gladness,  the 
voice  of  the  bridegroom  and  the  voice  of  the  bride 
(Jier.  vii.  34 ;  xvi.  9  ;  xxv.  10  ;  xxxiii.  10,  11), 

The  Lord  is  the  "bridegroom,"  and  the 
church  is  the  "bride." 

That  the  Lord  is  the  bridegroom,  see  Matt.  ix. 
16  ;  Mark  ii.  19,  20  ;  Luke  v.  34,  35  ; 

And  that  the  church  is  the  bride,  Rev.  xxi.  2, 
9;  xxii.  17. 

And  therefore  John  the  Baptist  said  of 
Jesus : — 

He  that  hath  the  bride  is  the  bridegroom  {John 
iii.  29). 

88.  On  account  of  the  marriage  of  the 
Lord  with  the  church,  or  what  is  the  same, 
on  account  of  the  marriage  of  Divine  good 
and  Divine  truth  in  each  and  every  thing 
of  the  Word,  "  Jehovah"  and  "  God,"  and 
also  "  Jehovah"  and  the  "  Holy  One   of 


160  DOCTRINE    CONCERNING  [n.  88 

Israel,"  are  mentioned  in  very  many  places 
as  if  they  were  two  although  they  are  one, 
for  by  "  Jehovah"  is  meant  the  Lord  as  to 
Divine  good,  and  by  "  God"  and  the  "  Holy 
One  of  Israel"  the  Lord  as  to  Divine  truth. 
That  "Jehovah"  and  "God,"  and  also 
"  Jehovah"  and  the  "  Holy  One  of  Israel," 
are  mentioned  in  very  many  places  in  the 
Word  although  One  is  meant  who  is  the 
Lord,  may  be  seen  in  the  Doctrine  concern- 
ing the  Lord  (p..  34,  38,  and  46). 

89.  As  there  is  the  marriage  of  the  Lord 
and  the  church  in  all  things  of  the  Word 
and  in  every  single  particular  of  it,  it  is 
evident  that  all  things  of  the  Word  and 
also  every  particular  of  it  treat  of  the 
Lord,  as  we  set  out  to  show  in  the  Doc- 
trine concerninff  the  Lord  (n.  1—7).  The 
church  (which  likewise  is  treated  of)  is  also 
the  Lord ;  for  the  Lord  teaches  that  the 
man  of  the  church  is  in  Him,  and  He  in 
the  man  (John  vi.  56 ;  xiv.  20,  21 ;  xv.  5,  7). 

90.  As  the  subject  here  treated  of  is  the 
Divinity    and   holiness    of    the  Word,   to 


N.  90]  THE    HOLY    SCRIPTURE  151 

what  has  already  b^en  said  we  may  add 
something  worthy  of  mention.  A  small 
piece  of  paper  marked  with  Hebrew  letters, 
but  written  as  the  ancients  wrote  them, 
was  once  sent  me  from  heaven.  In  those 
times  some  of  the  letters  that  now  are  partly 
formed  with  straight  lines  were  curved,  and 
had  little  horns  that  turned  upward.  The 
angels  who  were  then  with  me  said  that 
they  themselves  discerned  complete  mean- 
ings from  the  very  letters,  and  that  they 
knew  them  especially  froih  the  curvings 
of  the  lines  and  of  the  points  of  each 
letter.  And  they  explained  what  the  let- 
ters meant  when  taken  each  by  itself  and 
what  when  taken  together ;  and  said  that 
the  H  that  was  added  to  the  names  of 
Abram  and  Sarai  means  what  is  infinite 
and  eternal.  Tliey  also  explained  in  my 
presence  from  the  letters  or  syllables  alone 
the  meaning  of  the  Word  in  Psalm  xxxii. 
2,  showing  that  the  sum  of  their  meaning 
is,  That  the  Lord  is  merciful  ex^en  to  those 
who  do  evil.     [2]  They  informed  me  that 


162  DOCTRINE    CONCERNING  [n.  90 

the  writing  in  the  third  heaven  consists 
of  curved  letters  that  are  bent  in  various 
ways,  and  that  each  letter  possesses  a  com- 
plete meaning ;  that  the  vowels  there  in- 
dicate a  sound  that  corresponds  to  the 
affection,  and  that  in  that  heaven  they 
cannot  utter  the  vowels  i  and  e,  but  iastead 
of  them  y  and  eu,  but  that  they  do  use  the 
vowels  a,  o,  and  ti,  because  they  give  a  full 
sound.*  Further:  that  they  do  not  pro- 
nounce any  consonants  as  hard,  but  soft, 
and  that  it  is  from  this  that  certain  He- 
brew letters  have  a  dot  in  the  center  as 
a  sign  that  they  are  to  be  pronounced  as 

*  These  letters  are  to  be  pronounced  as  follows  : — 

i  as  in  machine. 
e  like  the  a  in  baby, 
y  like  the  German  ii,  or  the  French  u. 
eu  as  in  French,  or  like  the  German  6. 
a  as  in  father. 

In  Swedish,  o  and  oo  are  sounded  as  follows  : — 

o  either  as  oo  in  booth,  or  as  o  in  note, 
u  somewhat  like  the  eiv  in  h.ew. 

But  the  natural  scale  as  set  forth  by  Helmholtz  and 
Donders  would  assign  to  o  the  sound  of  o  in  note,  and  to 
u  the  sound  of  oo  in  booth.  [Tr.] 


N.  90]  THE    HOLY    SCRIPTURE  153 

[hard,  and  are  without  this  dot  when] 
soft ;  and  they  said  that  hardness  in  pro- 
noimcing  the  letters  is  in  use  in  the  spir- 
itual heaven  because  there  ^  they  are  in 
truths,  and  truth  admits  of  what  is  hard, 
but  not  good,  in  which  are  tlxe  angels  of 
the  celestial  kingdom  or  third  heaven. 
They  also  said  that  these  angels  "possess 
the  Word  written  with  curved  letters  that 
have  significant  points  and  little  horns. 
This  shows  what  is  meant  by  the  words  of 
the  Lord : — 

One  jot  or  one  tittle  shall  in  no  wise  pass  from 
the  law  till  all  be  fulfilled  (Matt.  v.  18) ; 

It  is  easier  for  heaven  and  earth  to  pass  away 
than  for  one  tittle  of  the  law  to  fail  (Luke  xvi.  17). 


164  DOCTKINE    CONCERNING  [n.  91 

X. 

It  is  possible  fok  Heresies  to  be  drawn 
FROM  the  Sense  of  the  Letter  of  the 
Word,  but  it  is  hurtful  to  confirm 
tbem. 

91.  It  has  been  shown-  above  that  the 
Word  cannot  be  understood  without  doc- 
trine, and  that  doctrine  is  like  a  lamp  that 
enables  genuine  tiruths  to  be  seen,  the  rea- 
son of  which  is  that  the  Word  has  been 
written  entirely  by  correspondences,  and 
consequently  many  things  in  it  are  appear- 
ances of  truth  and  not  naked  truths ;  and 
many  things  also  have  been  written  in 
adaptation  to  the  apprehension  of  the  nat- 
ural and  even  of  the  sensuous  man,  yet  so 
that  the  simple  may  imderstand  it  in  sim- 
plicity, the  intelligent  in  intelligence,  and 
the  wise  in  wisdom.  The  result  is  that  the 
appearances  of  truth  in  the  Word,  which 
are  truths  clothed,  may  be  caught  at  as 
naked  truths,  and  when  they  are  confirmed 


K.  9l]  THE    HOLY    SCRIPTURE  165 

they  become  falsities.  But  this  is  done  by 
those  who  believe  themselves  wise  above 
others,  although  they  are  not  wise,  for 
being  wise  consists  in  seeing  whether  a 
thing  is  true  before  it  is  confirmed,  and  not 
in  confirming  whatever  one  pleases.  This 
last  is  done  by  those  who  excel  in  a  genius 
for  confirming  and  are  in  the  conceit  of 
self-intelligence,  but  the  former  is  done  by 
those  who  love  truths  and  are  affected  by 
them  because  they  are  truths,  and  who 
make  them  uses  of  the  life,  for  these  per- 
sons are  enlightened  by  the  Lord,  and  see 
truths  by  the  light  of  the  truths ;  whereas 
the  others  are  enlightened  by  themselves 
and  see  falsities  by  the  light  of  the  falsi- 
ties. 

92.  That  appearances  of  truth,  which  are 
truths  clothed,  may  be  caught  at  out  of  the 
Word  as  naked  truths,  and  that  when  con- 
firmed they  become  falsities,  is  evident  from 
the  many  heresies  there  have  been  and  still 
are  in  Christendom.  The  heresies  them- 
selves do  not  condemn  men,  but  an  evil 


156  DOCTRINE    CONCERNING  [n.  92 

life  does,  as  also  do  the  confirmations  from 
the  Word,  and  from  reasonings  from  the 
natural  man,  of  the  falsities  that  are  in 
the  heresy.  For  every  one  is  born  into 
the  religion  of  his  parents,  is  initiated 
into  it  from  his  infancy,  and  afterwards 
holds  to  it,  being  unable  to  withdraw  him- 
self from  its  falsities  through  being  en- 
gaged with  his  business  in  the  world.  But 
to  live  in  evil,  and  to  confirm  falsities  even 
to  the  destruction  of  genuine  truth,  is  what 
condemns.  For  he  who  remains  in  his  owti 
religion,  and  believes  in  God,  or  if  ia  Chris- 
tendom, in  the  Lord,  regarding  the  Word 
as  holy,  and  from  a  religious  principle  liv- 
ing according  to  the  ten  commandments, 
does  not  swear  allegiance  to  falsities,  and 
therefore  as  soon  as  he  hears  tiniths,  and 
perceives  them  in  his  own  way,  he  can  em- 
brace them  and  so  be  led  away  from  falsi- 
ties ;  but  not  so  the  man  who  has  confirmed 
the  falsities  of  his  religion,  for  confirmed 
falsity  remains  and  cannot  be  rooted  out. 
For  after  confirmation  a  falsity  becomes  as 


N.  92]  THB    HOLY    8CRIPTURB  167 

if  the  maji  had  sworn  to  .the  trutli  of  it, 
especially  if  it  chimes  in  with  his  own  self- 
love  (amor  pro prii),  and  the  derivative  con- 
ceit of  his  own  wisdom. 

93.  I  have  conversed  with  some  in  the 
spiritual  world  who  had  lived  many  ages 
ago,  and  had  confirmed  themselves  in  th^ 
falsities  of  their  religion,  and  I  found  that 
they  still  remained  steadfast  in  the  same. 
I  have  also  conversed  there  with  some  who 
had  been  of  the  same  religion  as  they_,  and 
had  thought  as  they  did,  but  had  not  con- 
firmed themselves  in  its  falsities,  and  I 
found  that  after  l>eing  instructed  by  angels 
these  had  rejected  the  falsities  and  had  im- 
bibed truths,  and  that  these  were  saved, 
but  not  the  others.  After  death  every  man 
is  instructed  by  angels,  and  those  who  see 
truths,  and  from  truths  falsities,  are  re- 
ceived. For  the  power  to  see  truths  spirit- 
ually is  then  given  every  one,  and  those  see 
them  who  have  not  confirmed  themselves 
in  falsities,  but  those  who  have  confirmed 
themselves  do  not  want  to  see  truths,  and 


168  DOCTRINE    CONCERNING  [n.  93 

if  they  do  see  them  they  turn  their  backs 
on  them,  and  then  either  ridicule  or  falsify 
them. 

94.  Let  us  illustrate  this  by  an  exam- 
ple. In  many  places  in  the  Word,  anger, 
wrath,  and  vengeance  are  attributed  to  the 
Lord,  and  it  is  also  said  that  He  punishes, 
that  He  casts  into  hell,  that  He  tempts, 
and  many  other  such  things.  He  who  be- 
lieves all  this  in  simplicity,  and  on  that 
account  fears  God  and  takes  care  not  to 
sin  against  Him,  is  not  condemned  for  that 
simple  belief.  But  the  man  who  confirms 
himself  in  these  ideas  to  such  a  degree  as 
to  believe  that  anger,  wrath,  revenge,  thus 
things  that  are  of  evil,  exist  in  the  Lord, 
and  that  from  anger,  wrath,  and  revenge 
He  punishes  a  man  and  casts  him  into 
hell,  is  condemned,  because  he  has  de- 
stroyed the  genuine  truth  that  the  Lord  is. 
love  itself,  mercy  itself,  and  good  itself, 
and  that  one  who  is  these  cannot  be  angry, 
wrathful,  and  revengeful.  These  things 
are  attributed  to  the  Lord  because    such 


N.  94]  THE    HOLY    SCRIPTURE  169 

iS'  the  appearance.     So  with  many  other 
things. 

95.  That  many  things  in  the  sense  of  the 
letter  are  apparent  truths,  having  genuine 
truths  hidden  within  them,  and  that  it  is 
not  hurtful  to  think  and  speak  in  accord- 
ance with  such  truths,  but  that  it  is  hurtful 
to  confirm  them  to  such  a  degree  as  to 
destroy  the  genuine  truth  hidden  within, 
may  "be  illustrated  by  an  example  in  na- 
ture, which  is  presented  because  what  is 
natural  teaches  and  convinces  more  clearly 
than  what  is  spiritual.  [2]  To  the  eye  the 
sun  appears  to  revolve  round  the  earth 
daily,  and  also  annually,  and  therefore  in 
the  Word  the  sun  is  said  to  rise  and  set, 
thus  making  morning,  noon,  evening,  and 
night,  and  also  making  the  seasons  of 
spring,  summer,  autumn,  and  winter,  and 
thus  days  and  years ;  when  yet  the  sun 
stands  motionless,  for  it  is  an  ocean  of  lire, 
and  it  is  the  earth  that  revolves  daily,  and 
is  carried  round  the  sun  annually.  The 
man  who  in  simplicity  and  ignorance  sup 


160  DOCTRINE    CONCERNING  [n.  96 

poses  that  the  sun  is  carried  round  the 
earth,  does  not  destroy  the  natural  truth 
that  the  earth  daily  rotates  on  its  axis,  and 
is  annually  carried  along  the  ecliptic.  But 
the  man  who  by  the  Word  and  by  reason- 
ings from  the  natural  man  confirms  as  real 
the  apparent  motion  and  course  of  the  sun, 
does  invalidate  the  truth  and  does  destroy 
it.  [3]  That  the  sun  moves  is  an  apparent 
truth ;  that  it  does  not  move  is  a  genuine 
truth.  Every  one  may  speak  in  accordance 
with  the  apparent  truth,  and  does  so  speak, 
but  to  think  in  accordance  with  it  from 
confirmation  blunts  and  darkens  the  ra- 
tional understanding.  It  is  the  same  with 
respect  to  the  stars  iji  the  sidereal, heavens. 
The  apparent  truth  is  that  they  too,  like 
the  sun,  are  carried  round  the  earth  once 
a  day,  and  it  is  therefore  said  of  the  stars 
also  that  they  rise  and  set.  But  the  genuine 
truth  is  that  the  stars  are  fixed,  and  that 
their  heavens  stand  motionless.  .  Still,  every 
one  may  speak  in  accordance  with  the  ap- 
pearance. 


N,  96]  THE    HOI^y    SCRIPTUEE  161 

96.  The  reason  why  it  i^  hurtful  to  con- 
firm the  apparent  truth  of  the  Word  to 
the  point  of  destroying  the  genuine  truth 
that  lies  hidden  within,  is  that  each  ar^d 
all  things  of  the  sense  of  the  letter  of  the 
Word  communicate  with  heaven,  and  open 
it,  as  before  shoi^m  (n.  62-G9).  So  that 
when  a  man  applies  this  sense  to  confirm 
loves  of  the  world  that  are  contrary  to  loves 
of  heaven,  the  internal  of  the  Word  is  made 
false,  and  the  result  is  that  when  its  ex- 
ternal of  the  sense  of  the,  letter,  ami  which 
now  has  a  false  internal,  communicates  with" 
heaven,  heaven  is  closed,  for  the  angels, 
who  are  in  the  internal  of  the  Word,  re- 
ject that  external  of  it  Thus  it  is  evi- 
dent that  a  false  internal,  or  truth  falsified, 
takes  away  communication  with  heaven, 
and  closes  heaven.  This  is  why  it  is  hurt- 
ful to  confirm  any  heretical  falsity.       .;,_■ 

96a.  The    Word    is    like    a    garden,   ^ 

heavenly  paradise,  that  contains  delicacies 

and  delights  of  every  kind,  delicacies  in  its 

fruits  and  delights  in  its  flowers ;  and  iQ 

11 


162  DOCTRINE    CONCERNING        [n.  96a 

the  midst  of  the  garden  trees  of  life  mth 
fountains  of  living  water  near  them,  while 
forest  trees  surround  it.  The  man  who 
from  doctrine  is  in  Divine  truths  is  at  its 
center  where  the  trees  of  life  are,  and  is  in 
the  actual  enjoyment  of  its  delicacies  and 
delights  ;  whereas  the  man  who  is  in  truths 
not  from  doctrine,  but  from  the  sense  of 
the  letter  only,  is  at  the  outskirts,  and  sees 
nothing  but  the  forest  vegetation.  And  one 
who  is  in  the  doctrine  of  a  false  religion, 
and  who  has  confirmed  himself  in  its  fal- 
sity, is  not  even  in  the  forest,  but  is  out 
beyond  it  in  a  sandy  plain  where  there  is 
not  even  grass.  That  such  are  their  several 
states  after  death  will  be  shown  in  its  proper 
place. 

97.  Be  it  known  moreover  that  the  literal 
sense  of  the  Word  is  a  guard  to  the  genuine 
truths  that  lie  hidden  within.  It  is  a  guard 
in  this  respect,  that  it  can  be  turned  this 
way  or  that,  and  explained  according  to  the 
way  it  is  taken,  yet  without  injury  or  vio- 
lence to  its  internal.     It  does  no  harm  for 


N.  97]  THE   HOLY    SCRIPTURE  163 

the  sense  of  the  letter  to  be  understood  in 
one  way  by  one  person  and  in  a  different 
way  by  another ;  but  it  does  harm  for  the 
Divine  truths  that  lie  hidden  within  to  be 
perverted,  because  this  inflicts  violence  on 
the  Word.  The  sense  of  the  letter  is  a 
guard  against  this,  and  the  guard  is  effect- 
ual in  the  case  of  those  who  are  in  falsities 
from  their  religion,  but  do  not  confirm  those 
falsities,  for  these  persons  do  the  Word  no 
violence.  [2]  This  guard  is  signified  by 
cherubs,  and  in  the  Word  is  described  by 
them.  This  is  signified  by  the  cherubs  that 
were  stationed  at  the  entrance  of  the  garden 
of  Eden  after  Adam  and  his  wife  liad  been 
cast  out,  of  which  we  read  as  follows : — 

When  Jehovah  God  had  driven  out  the  man, 
He  made  to  dwell  at  the  east  of  the  garden  of 
Eden  the  cherubim,  and  the  flame  of  a  sword 
which  turned  every  way,  to  keep  the  way  of  the 
tree  of  life  {Gen.  iii.  24), 

The  "  cherubim"  signify  a  guard ;  the  "  way 
of  the  tree  of  life,"  signifies  the  access  to 
the  Lord  which  men  have  by  means  of  the 


164  DOCTBINE    CONCERNING  [n.  97 

Word ;  the  "  flame  of  a  sword  that  turned 
every  way,"  signifies  Divine  truth  in  ulti- 
mates,  this  being  like  the  Word  in  the  sense 
of  the  letter,  which  can  be  so  turned.  [3] 
The  same  is  meant  by 

The  chenibs  of  gold  that  were  placed  upon  the 
two  ends  of  the  mercy-seat  that  was  upon  the  ark 
in  the  tabernacle  (Exod.  xxv.  18-21). 

As  this  was  signified  by  cherubs, 

The  Lord  spoke  with  Moses  from  between  them 
{Exod.  xxv.  22  ;  xxxvii.  9 ;  Num.  vii.  89). 

That  the  Lord  does  not  speak  to  man 
except  in  what  is  full,  and  that  the  Word 
in  the  sense  of  the  letter  is  Divine  truth  in 
fulhiess,  may  be  seen  above  (n.  37-49). 
So  therefore  did  the  Lord  speak  to  Moses 
from  between  the  cherubs.  In  no  wise  dif- 
ferent was  the  signification  of 

The  cherubs  on  the  curtams  of  the  tabernacle, 
and  on  the  veil  {Exod.  xxvi.  1,  31), 

for  the  curtains  and  veils  of  the  tabernacle 
represented  the  idtimate  things  of  heaven 
and  the  church,  and  therefore  of  the  Word, 


N.  97]  THE    HOLT    SCRIPTURE  166 

as  may  be  seen  above  (n.  46).  Nor  in  any- 
wise different  was  the  signification  of 

The  cherubs  in  the  midst  of  the  temple  in  Jeru- 
salem (1  Kings  vi.  23-28). 

The  cherubs  carved  on  the  walls  and  doors  of 
the  temple  (verses  29,  32,  35). 

Or  the  cherubs  in  the  new  temple  (Ezek.  xli. 
18-20) ; 

as  also  may  be  seen  above  (n.  47).  [4]  As 
cherubs  signified  a  guard  that  the  Lord, 
heaven,  and  Divine  truth  such  as  is  within 
the  Word,  be  not  approached  immediately, 
but  mediately  through  ultunate  things,  it 
is  said  of  the  king  of  Tyre, 

Thou  sealest  up  the  measure,  full  of  wisdom 
and  perfect  in  beauty ;  thou  hast  been  in  Eden 
the  garden  of  God  ;  everj'  precious  stone  was  thy 
covering  ;  thou,  O  cherub,  art  the  outspreading 
of  that  which  covereth  ;  I  have  destroyed  thee,  0 
covering  cherub,  in  the  midst  of  the  stones  of  fire 
{Ezek.  xxviii.  12-14,  16). 

"  Tyre"  signifies  the  church  in  respect  to 
the  knowledges  of  truth  and  good,  and 
therefore  its  "  king''  signifies  the  Word,  in 
which  and  from  which  are  these  knowledges. 


166  DOCTRINE    CONCEBNING  [n.  97 

It  is  evident  that  the  Word  in  its  ultimate, 
which  is  the  sense  of  the  letter,  is  here  sig- 
nified by  that  king,  and  also  that  a  guard 
is  signified  by  a  "  cherub,"  for  it  is  said, 
"thou  sealest  up  the  measure ;  every  pre- 
cious stone  was  thy  covering ;"  and  "  thou, 
0  cherub,  art  the  outspreading  of  that  which 
covereth ;"  and  also  "  0  covering  cherub." 
That  the  "  precious  stones"  mentioned  in 
this  passage  mean  truths  of  the  literal  sense 
of  the  Word,  may  be  seen  above  (n.  45). 
As  "  cherubs"  signify  what  is  ultimate  of 
Divine  truth  as  a  guard,  it  is  said  in 
David : — 

Jehovah  bowed  the  heavens  also  and  came 
down ;  and  He  rode  upon  a  cherub  (Ps.  xviii.  9, 
10). 

O  Shepherd  of  Israel,  Thou  that  sittest  upon  the 
cherubim,  shine  forth  {Ps.  Ixxx.  1). 

Jehovahs^itteth  upon  the  cherubim  {Ps.  xcix.  1.) 

To  "  ride  upon  cherubs,"  and  to  "  sit  upon 
them,"  means  upon  the  ultimate  sense  of 
the  Word.  [3]  Divine  truth  in  the  Word, 
and  the  quality  of  it,  are  described  by  the 


N.  97]  THE    HOLY    8CBIPTUBE  167 

cherubs  in  the  first,  ninth,  and  tenth  chap- 
ters of  Ezekiel ;  but  as  no  one  can  know 
what  is  signified  by  the  several  particulars 
of  the  description  of  them,  except  one  to 
whom  the  spiritual  sense  has  been  opened, 
it  has  been  disclosed  to  me  what  in  brief  is 
signified  by  all  the  things  said  about  the 
cherubs  in  the  first  chapter  of. Ezekiel, 
which  are  as  follows  : — 

The  external  Divine  sphere  of  the  Word 
is  described  (verse  4)  ;  • 

It  is  represented  as  a  man  (verse  6)  ; 

And  conjoined  with  spiritual  and  celes- 
tial things  (verse  6) ; 

The  Natural  of  the  Word,  its  quality 
(verse  7) ;    ■ 

The  Spiritiial  and  the  Celestial  of  the 
Word  conjoined  with  its  Natural,  their 
quality  (verses  8,  9) ; 

The  Divine  love  of  the  good  and  truth 
celestial,  spiritual,  and  natural  therein, 
severally  and  also  together  (verses  10, 11) ; 

They  all  look  to  the  one  thing  (verse  12)  ; 

The  sphere  of  the  Word  from  the  I^ord's 


168  DOCTKINE   CONCERNING  [n.  97 

Divine  good  and  Divine  truth,  from  which 
the  Word  is  alive  (verses  13j  14) ; 

The  doctrine  of  good  and  truth  in  the 
Word  and  from  the  Word  (verses  15-21)  ; 

The  Divine  of  the  Lord  above  the  Word 
and  in  it  (verses  22,  23)  ; 

And  from  it  (verses  24,  25) ; 

The  Lord  is  above  the  heavens  (verse  26)  •, 

And  Divine  love  and  Divine  wisdom  are 
His  (verses  27, 28). 

These  summaries  have  been  compared  with 
the  Word  in  heaven,  and  are  in  conformity 
with  it. 


XI. 

The  Lord  came  into  the  world  to  ful- 
fill ALL  THINGS  OF  THE  WORD,  AND 
THEREBY   TO    BECOME    DiVINE  TrUTH   OR 

THE  Word  even  in  ultimates. 

98.  That  the  Lord  came  into  the  world 
to  fulfill  all  things  of  the  Word,  may  be 
seen  in  the  Doctrine  concerning  the  Lord 


N.  98]  THE   HOLT    SCRIPTURE  169 

(n.  8-11).  And  that  He  thereby  became 
Divine  truth  or  the  Word  even  in  ulti- 
mates,  is  meant  by  these  words  in  John : — 

The  Word  became  flesh,  and  dwelt  among  us, 
&nd  we  beheld  His  glory,  the  glory  as  of  the  Only- 
begotten  of  the  Father,  full  of  grace  sLnd  truth 
(i.  14).  "(..l  'nil  bji<?i>^:i'I  yi   ' 

To  "  become  flesh"  is  to  become  the  Word 
in  ultimates.  What  .the  Lord  was  as  the 
Word  in  ultimates  He  showed  His  disciples 
when  He  was  transfigured, 

(Matt.  xvii.  2,  etc.  ;  Mark  ix.  2,  etc.  ;  Luke  ix. 
28,  etc.)  ; 

and  it  is  there  said  that  Moses  and  Elias 
were  seen  in  glory.  By  "  Moses  and  Elias" 
is  meant  the  Word,  as  may  be  seen  above 
(n.  48).  The  Lord,  as  the  Word  in  ulti- 
mates,  is  also  described  by  John  in  Rev.ii 
13-16,  where  all  things  in  the  description 
of  Him  signify  ultimate  things  of  Divine 
truth  or  of  the  Word.  The  Lord  had  in- 
deed been  the  Word  before,  but  only  in  first 
principles,  for  it  is  said : — 


170  DOCTRINE    CONCERNING  [n.  98 

In  the  beginning  was  the  Word,  and  the  Word 
was  with  God,  and  God  was  the  Word  ;  the  same 
was  in  the  beginning  with  God  {John  i.  1,  2)  ; 

but  when  the  Word  became  flesh,  then  the 
Lord  became  the  Word  in  ultimates  also. 
It  is  from  this  that  He  is  called, 

The  First  and  the  Last  {Rev.  i.  8,  11,  17  :  ii.  8  ; 
xxi.  6  ;  xxii.  13). 

99.  The  state  of  the  church  was  com- 
pletely changed  by  the  Lord's  becoming  the 
Word  in  ultimates.  All  the  churches  that 
had  existed  before  His  advent  were  repre- 
sentative churches,  and  could  see  Divine 
truth  in  the  shade  only ;  but  after  the 
Lord's  coming  into  the  world  a  church  was 
instituted  by  Him  that  saw  Divine  truth 
in  the  light.  The  difference  is  like  that 
between  evening  and  morning,  and  the  state 
of  the  church  before  His  advent  is  also 
called  "the  evening,"  and  that  of  the 
church  after  it  "the  morning."  Before 
His  coming  into  the  world  the  Lord  was 
indeed  present  with  the  men  of  the  church, 
but   mediately    through   heaven,    whereas 


N.  99]  THE    HOLT    SCRIPTURE  171 

since  His  coming  into  the  world  He  is  pres- 
ent with  them  immediately,  for  in  the  world 
He  put  on  the  Divine  Natural,  in  which  He 
is  present  with  men.  The  glorification  of 
the  Lord  is  the  glorification  of  His  Human 
that  He  assumed  in  the  world,  and  the 
Lord's  glorified  Human  is  the  Divine  Nat- 
ural. 

100.  Few  understand  how  the  Lord  is 
the  Word,  for  they  think  that  the  Lord 
may  indeed  enlighten  and  teach  men  by 
means  of  the  Word  without  His  being  on 
that  accoimt  called  the  Word.  Be  it  known 
however  that  every  man  is  his  own  love, 
and  consequently  his  own  good  and  his  own 
truth.  It  is  solely  from  this  that  a  man  is 
a  man,  and  there  is  nothing  else  in  him 
that  is  man.  It  is  from  the  fact  that  a 
man  is  his  own  good  and  his  own  truth  that 
angels  and  spirits  are  men,  for  all  the  good 
and  truth  that  proceeds  from  the  Lord  is 
in  its  form  a  man.  And  as  the  Lord  is 
Divine  good  and  Divine  truth  itself.  He  is 
the  Man,  from  whom  every  man  is  a  majo. 


172  DOCTRINE    CONCERNING         [n.    100 

That  all  Divine  good  and  Divine  truth  is 
in  its  form  a  man,  may  be  seen  in  the  work 
on  Heaven  and  Hell  (n.  460),  and  more 
clearly  in  treatises  that  are  to  follow,  on  the 
subject  of  Angelic  Wisdom. 


XII. 

Before  the  Word  that    is  now  in  the 
world  theresas  a  word  which  is 

LOST. 

101.  From  what  is  related  in  the  books 
of  Moses  it  is  evident  that  worship  by 
means  of  sacrifices  was  known,  and  that 
men  prophesied  from  the  mouth  of  Jeho- 
vah, before  the  Word  was  given  to  the 
Israelitish  nation  through  Moses  and  the 
prophets.  That  worship  by  means  of  sac- 
rifices was  known,  is  evident  from  these 
facts : — 

The  sons  of  Israel  were  commanded  to  overturn 
the  altars  of  the  nations,  break  in  pieces  their  im- 


N.    lOl]  THE    HOLY    8CBIPTUBE  173 

ages,  and  cut  down  their  groves  (Exod.  xxxiv.  13; 
Deut.  vii.  5 ;  xii.  3). 

In  Shittim  Israel  began  to  commit  whoredom 
with  the  daughters  of  Moab  ;  they  called  the  peo- 
ple to  the  sacrifices  of  their  gods,  and  the  people 
did  eat,  and  bowed  down  to  their  gods  ;  and  Israel 
joined  liimself  especially  to  Baal-peor,  and  on  that 
account  the  anger  of  Jehovah  was  kindled  against 
Israel  {Num.  xxv.  1-3). 

Balaam,  wiio  was  from  Syria,  caused  altars  to 
be  built,  and  sacrificed  oxen  and  sheep  {Num. 
xxii.  40  ;  xxiii.  1,  2,  14,  29,  30). 

[2]  That  men  prophesied  from  the  mouth 
of  Jehovah,  is  evident  from  the  prophecies 
of  Balaam  (Num.  xxiii.  7-10, 18-24  ;  xxiv, 
3-9,  10-24). 

He  also  prophesied  concerning  the  Lord  that 
a  Star  should  arise  out  of  Jacob,  and  a  Scepter 
oat  of  Israel  {Num.  xxiv.  17). 

And  he  prophesied  from  the  mouth  of  Jeho> 
vah  (Num.  xxii.  13,  18  ;  xxiii.  8,  6,  8,  16,  26 ; 
xxiv.  1,  13). 

From  these  facts  it  is  evident  that  there 
existed  among  the  nations  a  Divine  worship 
similar  to  that  instituted  through  Moses 
among  the  Israelitish  nation.     [3]  That  it 


174  DOCTRINE   CONCERNING        [n.   101 

existed  even  before  the  time  of  Abram  is  in 
some  measure  apparent  from  the  words  in 
Moses  {Deut.  xxxii.  7,  8),  but  more  evi- 
dently from  what  is  said  of  Melchizedek 
king  of  Salem  : — 

That  he  brought  forth  bread  and  wine,  and 
blessed  Abram,  and  that  Abram  gave  him  tithes 
of  all  {Gen.  xiv.  18-20)  ; 

and  that  Melchizedek  represented  the 
Lord,  for  he  is  called 

Priest  of  God  Most  High  (Gen.  xiv.  18) ; 

and  it  is  said|  in  David  concerning  the 
Lord : — 


Thou  art  a  priest  to  eternity,  after  the  manner 
of  Melchizedek  (Ps.  ex.  4). 

Hence  it  was  that  Melchizedek  brought 
forth  bread  and  wine  as  holy  things  of  the 
church,  even  as  they  are  holy  things  in  the 
sacrament  of  the  Supper ;  and  that  Mel- 
chizedek could  bless  Abram,  and  that 
Abram  gave  him  tithes  of  all. 

102.  I   have    been    told    by    angels   of 
heaven  that  there  was  among  the  ancients 


N.    102]  THE    HOLY    SCRIPTURE  176 

a  Word  written  entirely  by  coiTespond- 
ences,  but  that  it  had  been  lost,  and  they 
said  that  it  is  still  preserved,  and  is  in  use 
in  that  heaven  where  those  ancient  people 
dwell  who  had  possessed  it  in  this  world. 
The  ancients  who  still  use  that  Word  in 
heaven  came  partly  from  the  land  of  Canaan 
aad  the  neighboring  countries,  such  as 
Syria,  Mesopotamia,  Arabia,  Chaldea,  As- 
syria, and  Egypt,  and  also  from  Sidon, 
Tyre,  and  Nineveh.  The  inhabitants  of 
all  these  kingdoms  were  in  representative 
worship,  and  consequently  in  the  knowl- 
edge of  correspondences.  The  wisdom  of 
that  time  was  derived  from  this  knowledge, 
and  by  its  means  they  had  an  interior  per- 
ception, and  a  communication  with  the 
heavens.  Those  who  had  an  interior  ac- 
quaintance with  the  correspondences  of 
that  Word  were  called  wise  and  intelligent, 
and  later,  diviners  and  magi.  But  as  thjit 
Word  was  full  of  correspondences  which 
'  only  in  a  remote  way  signified  celestial  and 
spiritual  tilings,  aiid  consequently  began 


176  DOCTRINE   CONCERNING        [n.    102 

to  be  falsified  by  many,  of  the  Lord's  Di- 
vine providence  it  disappeared  in  course  of 
time,  and  at  length  was  utterly  lost,  and 
another  Word,  written  by  correspondences 
less  remote  than  the  other,  was  given  by 
means  of  prophets  among  the  sons  of  Israel. 
Yet  many  names  of  places  in  the  land  of 
Canaan  and  in  the  surrounding  countries 
were  retained  in  this  Word  with  significa- 
tions like  those  they  had  in  the  ancient 
Word.  It  was  for  this  reason  that  Abram 
was  commanded  to  go  into  that  land,  and 
that  his  descendants,  from  Jacob,  were 
brought  into  it.       .-iun-ihiu- 

103.  That  there  was  a  Word  among  the 
ancients  is  evident  from  Moses,  who  men- 
tions it,  and  who  took  some  things  from  it 
(Num.  xxi.  14,  15,  27-30) ;  the  historical 
parts  of  that  Word  being  called  the  Wai-s 
of  Jehovah,  and  its  prophetical  parts  the 
Enunciations.  From  the  historical  parts  of 
that  Word  Moses  took  the  following : — 

Wherefore  it  is  said  in  the  book  of  the  Ware  of 
Jehovah,  At  Vaheb  in  Suphah,  and  the  rivers  of 


N.   103]  THE    HOI/Y    8CRIPTUR5  177 

Arpon  ;  and  the  watercourse  of  the  rivers  that  in- 
clineth  toward  the  dwelling  of  Ar,  and  betaketh 
itself  to  the  border  of  Moab  {Num.  xxi.  14,  15). 

In  that  Word,  as  in  ours,  the  "  Wars  of 
Jehovah"  meant  and  described  the  Lord's 
combats  with  hell  and  His  victories  over  it 
at  the  time  when  He  should  come  into  the 
world.  The  same  combats  are  meant,  and 
are  described,  in  many  passages  of  the  his- 
torical parts  of  our  Word,  such  as  the  waTS 
of  Joshua  with  the  nations  of  the  land  of 
Canaan,  and  those  of  the  judges  and  kings 
of  Israel.  [2]  From  the  prophetical  parts 
of  that  Word  Moses  took  the  following : — 

Wherefore  the  Enunciators  say,  Come  ye  to 
Heshbon,  let  the  city  of  Slhon  be  built  and 
strengthened  ;  for  a  fire  is  gone  out  of  Heshbon, 
a  flame  from  the  city  of  Sihon,  it  hath  devoured 
Ar  of  Moab,  the  possessors  of  the  high  places  of 
Amon.  Woe  to  thee,  Moab  !  thou  hast  perished, 
0  people  of  Chemosh :  he  hath  given  his  sons  as 
fugitives,  and  his  daughters  into  captivity  unto 
Sihon  king  of  the  Amorites.  With  darts  have  we 
destroyed  them.  Heshbon  hath  perished  even 
unto  Dibon,  and  we  have  laid  waste  even .  imto 
12 


178  DOCTRINE    COKC^RNING         [n.    103 

Nophah,  which  reacheth  unto  Medeba  {Num. 
xxi.  27-30). 

The  translators  say  Thei/  that  speak  in 
Proverbs,  but  the  rendering  should  be 
Enunciators,  or  Prophetic  Enunciations,  as 
is  evident  from  the  meaning  of  the  word 
m'shaUm  in  the  Hebrew  tongue,  which  is 
not  merely  proverbs,  but  also  prophetic 
enunciations,  as  in  Num.  xxiii.  7, 18 ;  xxi  v. 
3,  15,  where  it  is  said  that  Balaam  uttered 
"  his  enunciation"  which  was  prophetic,  and 
which  also  was  about  the  Lord.  His  enun- 
ciation is  called  mashal,  in  the  singular. 
Consider  also  that  the  things  taken  from 
them  by  Moses  are  not  proverbs,  but  proph- 
ecies. [3]  That  the  ancient  Word,  like 
ours,  was  Divine  or  Divinely  inspired,  is 
evident  from  Jeremiah,  where  almost  the 
same  words  occur  : — 

A  fire  is  gone  forth  out  of  Heshbon,  and  a 
flame  from  the  midst  of  Sihon,  that  hath  devoured 
the  corner  of  Moab,  and  the  crown  of  the  head 
of  the  sons  of  clamor.  Woe  unto  thee,  O  Moab  ! 
the  people  of  Chemosh  is  undone,  for  thy  sons 


K.   108]  THE    HOLY    SCRIPTURE  179 

have  been  carried  off  into  captivity,  and  thy 
daughters  into  captivity  (xlviii.  45,  46). 

Besides  these  books,  a  prophetic  book  of 
the  ancient  Word  called  the  Book  ofJashar, 
or  the  Book  of  the  Ujiriyht,  is  mentioned  by 
David  and  by  Joshua.     By  David : — 

David  lamented  over  Saul  and  over  Jonathan  ; 
and  wrote,  To  teach  the  sons  of  Judah  the  bow. 
Behold  it  is  written  in  the  Book  of  Jashar  (2 
Sam.  L  17,  18). 

And  by  Joshua : — 

Joshua  said,  Sun,  be  silent  in  Gibeon,  and  thou, 
Moon,  in  the  valley  of  Ajalon.  Is  not  this  written 
in  the  Book  of  Jashar  ?  {Joak.  x.  12,  18). 

Furthermore:  I  have  been  told  that  the 
fii'st  seven  chapters  of  Genesis  appear  in 
that  ancient  Word  complete  to  the  slight- 
est expression. 


180  DOCTRINE    CONCERNING        [n.   104 

XIIL 

The  people  outside  the  Church  who 
are  not  in  possession  of  the  word 
HAVE  Light  by  its  means. 

104.  There  can  be  no  conjunction  with 
heaven  unless  somewhere  on  earth  there  is 
a  church  where  the  Word  is,  and  where  by 
it  the  Lord  is  known ;  for  the  Lord  is  the 
God  of  heaven  and  earth,  and  apart  from 
Him  there  is  no  salvation.  It  is  sufficient 
that  there  be  a  church  where  the  Word  is, 
even  if  it  consists  of  comparatively  few, 
for  even  in  that  case  the  Lord  is  present 
by  its  means  in  the  whole  world,  for  by 
its  means  heaven  is  conjoined  with  the  hu- 
man race.  That  there  is  conjunction  by 
means  of  the  Word  may  be  seen  above  (n. 
62-69). 

105.  But  in  what  way  the  presence  and 
conjunction  of  the  Lord  and  heaven  exist 
in  all  lands  by  means  of  the  Word  shall 
now  be  told.     Before  the  Lord  the  univer- 


N.   105]  THE    HOLY    8CRIPTUKE  181 

sal  heaven  is  like  one  man,  and  so  is  the 
church.  iVnd  that  they  actually  appear  as 
a  man  may  be  seen  in  the  work  on  Heaven 
and  Hell  (n.  69-86).  In  this  man,  the 
church  where  the  Word  is  read  and  the 
Lord  thereby  known,  is  as  the  heart  and 
limgs ;  the  celestial  kingdom  as  the  heart, 
and  the  spiritual  kingdom  as  the  lungs. 
[2]  As  all  the  other  members  and  viscera 
subsist  and  live  from  these  two  fountains  of 
life  of  the  human  body,  so  also  do  all  those 
in  the  whole  earth  who  have  some  sort  of 
religion,  worship  one  God,  and  live  aright, 
and  who  are  thereby  in  that  man  and  corre- 
spond to  its  members  and  viscera  outside 
the  chest  which  contains  the  heart  and 
lungs — subsist  and  live  from  the  conjunc- 
tion of  the  Lord  and  heaven  with  the  chui-ch 
by  means  of  the  Word.  For  the  Wonl  in 
the  church,  although  existing  with  com- 
paratively few,  is  life  to  all  the  rest,  from 
the  Lord  tnrough  heaven,  just  as  there  is 
life  for  the  memliers  and  viscera  of  the 
whole  body  from  the  heart  and  lungs ;  and 


182  DOCTRINE    CONCERNING        [n.   106 

there  is  a  similar  communication.  [3]  This 
is  why  those  Christians  among  whom  the 
Word  is  read  constitute  the  breast  of  that 
man.  They  are  the  midmost  of  all ;  round 
about  them  are  the  Papists;  around  these 
again  are  those  Mohammedans  who  ac- 
knowledge the  Lord  as  the  greatest  Prophet 
and  as  the  Son  of  God ;  beyond  these  are 
the  Africans  ;  while  the  nations  and  people 
of  Asia  and  the  Indies  constitute  the  fur- 
thest compass.  Concerning  this  ranking  of 
them  something  may  be  seen  in  the  little 
work  on  the  Last  Judgment  (n.  48).  More- 
over all  who  are  in  that  man  look  toward 
the  middle  region  where  the  Christians  are. 
'  106.  The  greatest  light  is  in  this  mid- 
dle region  where  are  the  Christians  who 
possess  the  Word ;  for  light  in  the  heavens 
is  Divine  truth  that  proceeds  from  the  Lord 
as  the  sun  there ;  and  as  the  Word  is  this 
Divine  truth,  the  light  is  greatest  where 
dwell  those  who  possess  the  Word.  From 
this  region  as  from  its  proper  center,  the 
light  propagates  itself  from  one  compass 


N.    106]  THE    HOLY    SCRIPTUBK  183 

to  another  even  to  the  utterniost  of  them ; 
and  in  this  way  comes  the  enlightening,  by 
means  of  the  Word,  of  all  the  nations  and 
peoples  that  are  outside  the  church.  That 
the  light  in  the  heavens  is  Divine  truth 
which  proceeds  from  the  Lord,  and  that 
this  ligh£  confers  intelligence  not  only  on. 
angels  but  also  on  men,  may  be  seen  in  the 
work  on  Heaven  and  Hell  (n.  126—140). 

107.  That  this  is  the  cage  in  the  itni- 
versal  heaven  may  be  inferred  from  the 
similar  conditions  that  prevail  in  each  of 
the  heavenly  societies ;  for  every  society  of 
heaven  is  a  heaven  in  a  smaller  form,  and 
is  also  like  a  man.  That  such  is  the  case 
may  be  seen  in  the  work  on  Heaven  and 
Hell  (n.  41-87).  In  each  society  of  heaven 
also,  those  in  the  center  correspond,  to  the 
heart  and  lungs,  and  they  possess  the  great- 
est  light.  This  light,  and  the  consequent 
perception  of  truth,  propagates  itself  from 
that  center  toward  the  successive  circuits 
in  every  direction,  thus  to  all  in  the  society, 
and  it' makes  their  spiritual  life.     It  has 


184  DOCTRINE    CONCERNING         [n.    107 

been  shown  that  when  those  in  the  center 
who  constituted  the  province  of  the  heart 
and  lungs  and  possessed  the  greatest  light, 
were  taken  away,  those  around  them  came 
into  shadow,  and  into  a  perception  of  truth 
so  scanty  as  to  be  almost  none ;  but  as 
soon  as  the  others  came  back,  the'  light  re- 
appeared, and  they  had  perception  of  truth 
the  same  as  before. 

108.  The  s^me  thing  may  be  illustrated 
by  the  following  experience.  African  spirits 
from  Abyssinia  were  present  with  me.  On 
a  certain  occasion  their  ears  were  opened 
so  that  they  heard  the  singing  of  a  Psalm 
of  David  in  some  place  of  worship  in  this 
world,  which  affected  them  with  such  de- 
light that  they  too  sang  along  with  that 
congregation.  Presently  their  ears  were 
closed  so  that  they  heard  nothing  of  the 
singing,  but  they  were  then  affected  with 
a  delight  which  was  still  greater,  because 
spiritual,  and  they  were  at  the  same  time 
filled  with  intelligence,  because  that  Psalm 
treated  of  the  Lord  and  of  redemption. 


N.    108]  THJE   HOJ*Y    SCRIPTUBB  18$ 

The  cause  of  this  mcrease  of  delight  wa3 
that  there  was  opened  to  them  a  commu- 
nication with  that  society  in  heaven  wliich 
was  in  conjunction  with  those  in  this  world 
who  were  singing  that  Psalm.  From  this 
and  many  other  such  experiences  it  has 
become  evident  to  me  that  communication 
with  the  universal  heaven  is  effected  by 
means  of  the  Word.  And  for  this  reason 
there  exists  of  the  Lord's  Divine  Provi- 
dence, a  universal  commercial  intercourse 
of  the  kingdoms  of  Europe — and  chiefly 
of  those  where  the  "Word  is  read— with  the 
nations  outside  the  church. 

109.  In  this  respect  a  comparison  may 
be  made  with  the  heat  and  light  from  the 
sun  of  this  world,  which  causes  vegeta- 
tion in  trees  and  shrubs  even  when  they 
are  out  of  its  direct,  rays  and  under  a 
cloude'd  sky,  provided  the  sun  has  risen 
and  shown  itself  in  the  world.  It  is  the 
same  with  the  light  and  heat  of  heaver;  fipm 
the  Lord  as  the  sun,  this  light  being  Divine 
truth,  the   source  of  all  intelligence  and 


186  DOCTRINE    CONCERNING        [n.   109 

wisdom  to  angels  and  men.     It  is  therefore 
said  of  the  Word  : — 

That  it  was  with  God,  and  was  God  ;  that  it 
enlightens  every  man  that  comes  into  the  world 
{John  i.  1,  9)  ;  and  also  that  that  light  appears  in 
the  darkness  (verse  5). 

110.  From  all  this  it  is  evident  that  the 
Word  which  exists  in  the  Church  of  the 
Reformed  enlightens  all  nations  and  peo- 
ples by  a  spiritual  communication ;  and 
also  that  it  is  provided  by  the  Lord  that 
there  shall  always  be  a  church  on  earth 
where  the  Word  is  read,  and  where  conse- 
quently the  Lord  is  known.  It  was  for 
this  rfeason  that  when  the  Word  had  been 
almost  completely  rejected  by  the  Papists, 
of  the  Lord's  Divine  Providence  the  Ref- 
ormation was  brought  about,  whereby  the 
Word  was  again  received,  as  also  that  the 
Word  is  accoimted  holy  by  a  notable  nation 
among  the  Papists. 

111.  As  without  the  Word  there  is  no 
knowledge  of  the  Lord,  and  therefore  no 
salvation,  it  pleased  the  Lord  that  when 


N.   Ill]  THE    HOLlr    SCRIPTURE  187 

the  Word  had  been  wholly  falsified  and 
adulterated  among  the  Jewish  nation  and 
thus  as  it  were  brought  to  nothingness,  that 
He  should  descend  from  heaven  and  come 
into  the  world,  and  fulfill  the  Word,  and 
thereby  repair  and  restore  it,  and  again 
give  light  to  the  earth's  inhabitants,  in  ac- 
cordance with  His  declaration  : — 

The  people  that  sat  in 'darkness  have  seen  a 
great  light ;  and  to  those  who  sat  in  the  region  and 
shadow  of  death,  light  is  sprung  up  {Matt.  iv.  16  ; 
laa.  \x.  2). 

112.  As  it  had  been  foretold  that  dark- 
ness would  arise  at  the  end  of  the  pres- 
ent church  in  consequence  of  the  lack  of 
knowledge  and  acknowledgment  of  the 
Lord  as  being  the  God  of  heaven  and 
earth,  and  also  in  consequence  of  the  sepa- 
ration of  faith  from  charity,  therefore  in 
order  that  by  reason  of  this  a  genuine  un- 
derstanding of  the  Word  might  not  perish, 
it  has  pleased  the  Lord  at  this  present  time 
to  reveal  the  spiritual  sense  of  the  Word 
and  make  it  plain  that  the  Word  in  this 


188   :  DOCTRINE    CONCEKNING        [n.    112 

sense,  and  from  this  in  the  natural  sense, 
treats  of  the  Lord  and  the  churtjh,  and  in- 
deed of  these  alone,  and  to  discover  many 
other  things  besides,  by  means  of  which 
the  light  of  truth  from  the  Word,  now  al- 
most extinguished,  may  be  restored.  That 
the  light  of  truth  would  be  almost  extin- 
guished at  the  end  of  the  present  church 
is  foretold  in  many  places  in  the  Revela- 
tion, and  is  also  what  is  meant  by  the  fol- 
lowing words  of  the  Lord  in  Matthew : — 

Immediately  after  the  affliction  of  those  days 
shall  the  sun  be  darkened,  and  the  moon  shlall  not 
give  her  light,  and  the  stars  shall  fall  from  heaven, 
and  the  powers  of  the  heavens  shall  be  shaken  ; 
and  then  they  shall  see  the  Son  of  man  coming  in 
the  clouds  of  heaven  with  glory  and  power  (xxiv. 
29,30).  ' 

The  "  sun"  here  means  the  Lord  in  respect 
to  love  J  the  "  moon,"  the  Lord  in  respect 
to  faith ;  the  "  stars,"  the  Lord  in  respect 
to  the  knowledges  of  good  and  truth ;  the 
".  Son  of  man,"  the  Lord  in  respect  to  the 
Word ;  a  "  cloud,"  the  sense  of  the  letter 


N.    112]  THE    HOLT    SCRIPTURE  189 

of  the  Word ;  and  "  glory,"  its  spiritual 
sense  and  the  shining  through  of  this  in 
the  sense  of  the  letter. 

113.  It  has  been  given  me  to  know 
by  much  experience  that  by  means  of  the 
Word  man  has  communication  with  heaven. 
While  I  read  the  Word  through  from  the 
first  chapter  of  Isaiah  to  the  last  of  Malcu- 
chi,  and  the  Psalms  of  David,  I  was  per- 
mitted clearly  to  perceive  that  each  verse 
communicated  with  some  society  of  heaven, 
and  thus  the  whole  Word  with  the  universal 
heaven. 


'Sim 

"^|,;rHOU^gf,THJ:WpED  NO  on^  wquld  hav^ 

,      KNOWLEDGE  OF  A  GoD,  OF  He^VEN  AND 

Hell^  OF  A  Life  after  Death,  and 

STI^  ,If^8S    OF    THE    LoKD. 

114.  This  follows  as  a  general  conclu- 
sion from  what  has  been  already  said  and 
shown ;  as  tliat  the  Word  is  Divine  truth 


190  DOCTRINE    CONCERNING         [n.    114 

itself  (n.  1-4)  ;  that  it  is  a  medium  of  con- 
junction with  the  angels  of  heaven  (n.  62- 
69)  ;  that  everywhere  in  it  there  is  a  mar- 
riage of  the  Lord  and  the  church,  and  a 
consequent  marriage  of  gQod  and  truth 
(n.  80-89)  ;  that  the  quality  of  the  church 
is  such  as  is  its  understanding  of  the  Word 
(n.  •■76-79) ;,  that  the  Word  exists  in  the 
heavens  also,  and  the  angels  have  their 
wisdom  from  it  (n.  70-75) ;  that  the  na- 
tions and  peoples  outside  the  church  also 
have  spiritual  light  by  means  of  the  Word 
(n.  104—113) ;  and  much  more  besides. 
From  all  this  it  can  be  concluded  that  with- 
out the  Word  no  one  would  possess  spirit- 
ual intelligence,  which  consists  in  having 
knowledge  of  a  God,  of  heaven  and  hell, 
and  of  a  life  after  death;  nor  would  know 
anything  whatever  about  the  Lord,  about 
faith  in  Him  and  love  to  Him,  nor  anything 
about  redemption,  by  means  of  which  nev- 
ertheless comes  salvation.  As  the  Lord 
also  says  to  His  disciples: — 

Without  Me  ye  can  do  nothing  (John  xv.  5)  ; 


N.    114]         THE    HOlrY    8CRIPTUBE  191 

aod  John : — 

1   A  man  can  receive  nothing  except  it  be  given 
him  from  heaven  {John  iii.  27). 

115.  But  as  there  are  those  who  main- 
tain, and  have  confirmed  themselves  in 
the  opinion,  that  without  a  Word  it  is 
possible  for  a  man  to  know  of  the  existence 
of  God,  and  of  heaven  and  hell,  and  of  all 
the  other  things  taught  by  the  Word,  and 
as  they  thereby  weaken  the  authority  and 
holiness  of  the  Word,  if  not  with  the  lips, 
yet  in  the  heart,  therefore  it  is  not  practi- 
cable to  deal  with  them  from  the  Word, 
but  only  from  rational  light,  for  they  do 
not  believe  in  the  Word,  but  in  themselves. 
[To  all  such  we  would  say,]  Investigate  the 
matter  from  rational  light,  and  you  will 
find  that  in  man  there  aie  two  faculties  of 
life  called  the  understanding  and  the  will, 
and  that  the  understanding  is  subject  to 
the  will,  but  not  the  will  to  th^  under- 
standing, fpr  the  i  understanding  merely 
teaches  and  shows  the  way.  Make  fmther 
investigation,  and  you  will  find  that, man's 


192  DOCTRIlJ^    CONCERNIKG        [x.   Uo 

will 'is  what  is  his  Own  (proprium),  and 
that  this,  regarded  in  itself,  is  nothing  but 
evil,  and  that  from  this  springs  what  is 
false  in  the  understanding.  [2]  Having 
discovered  these  facts  you  will  see  that  from 
himself  a  man  does  not  desire  to  under- 
stand anything  but  that  which  comes  from 
the  Own  of  his  will,  and  also  that  it  is 
not  possible  for  him  to  do  so  unless  there 
is  some  other  source  from  which  he  may 
know  it  From  the  Own  of  his  will  a  man 
does  not  desire  to  understand  anything 
except  that  which  relates  to  himself  and 
to  the  world ;  everything  above  this  is  to 
him  in  thick  darkness.  So  that  when  he 
sees  the  sun,  the  moon,  the  stars,  and 
chances  to  think  about  their  origin,  how  is 
it  possible  for  him  to  think  dtherwise  than 
that  they  exist  of  themselves  ?  Can  he 
raise  his  thoughts  higher  than  do  many  of 
the  learned  in  the  world  who  acknowledge 
only  nature,  in  spite  of  the  fact  that  from 
the  Word  they  know  of  the  creation  of  all 
things  by  God  ?     What  then  would  these 


N.   115]         TITE   HOLY    SCRIPTURE  193 

same  have  thought  if  they  had  known  noth- 
ing from  the  Word  ?  [3]  Do  you  believe 
that  the  wise  men  of  old,  Aristotle,  Cicero, 
Seneca,  and  others,  who  wrote  about  God 
and  the  immortality  of  the  soul,  got  this 
from  themselves  (proprio)?  Not  so,  but 
from  others  who  had  it  by  tradition  from 
those  who  first  knew  it  from  the  [ancient] 
Word.  Neither  do  the  writers  on  natural 
theology  get  any  such  mattere  from  them- 
selves. They  merely  confirm  by  rational 
arguments  what  they  have  already  become 
acquainted  with  from  the  church  in  which 
is  the  Word  ;  and  there  may  be  some  among 
them  who  confirm  without  believing  it. 

116.  I  have  been  permitted  to  see  peo- 
ples who  had  been  bom  in  [remote]  islands, 
who  were  lational  in  respect  to  civil  mat- 
ters, but  had  known  nothing  whatever  about 
God.  In  the  spiritual  world  such  appear 
lilce  apes,  and  their  life  is  very  similar  to 
that  of  apes.  But  having  been  born  men, 
and  consequently  being  endowed  with  a 
cajjacity  to  receive  spiritual  life,  the3'  are 
13 


194  DOCTRINE    CONCERNING         [n.    116 

instructed  by  angels  and  are  made  spirit- 
ually alive  by  means  of  knowledges  about 
God  as  a  Man.  What  man  is,  of  himself, 
is  very  evident  from  the  character  of  those 
who  are  in  hell,  apaong  whom  are  to  be 
found  leading  and  learned  men  who  are 
unwilling  even  to  hear  of  God,  and  there- 
fore cannot  utter  His  name.  I  have  seen 
such  and  have  conversed  with  them.  I 
have  conversed  also  with  some  who  burned 
with  angry  passion  when  they  heard  any 
one  speak  of  God.  Such  being  the  char- 
acter of  some  who  have  heard  about  God, 
who  have  written  about  ,God,  and  have 
preached  about  God  (and  there  are  many 
such  from  among  the  Jesuits),  consider 
what  a  man  would  be  who  had  never  even 
heard  of  Him.  It  is  from  the  will,  which 
is  evil,  that  these  are  of  such  a  character ; 
for,  as  before  said,  the  will  leads  the  undei:- 
standing,  and  takes  away  from  it  the  truth 
that  is  in  it  from  the  Word.  If  man  had 
been  able  of  himself  to  know  that  there 
is  a  God  and  a  life  after  death,  why  has 


N.   116]  THB    HOLY    SCBIPTURE  1^5 

he  not  known  that  after  death  a  man  is 
still  a  man  ?  Wliy  does  he  believe  that 
his  soul  or  spirit  is  like  a  breath  of  air, 
or  like  the  ether,  and  that  it  has  no  eyes 
with  which  to  see,  nor  ears  with  which  to 
hear,  nor  mouth  with  which  to  speak,  until 
it  shall  ha,ve  been  conjoined  and  com- 
bined with  its  carcass  and  with  its  skele- 
ton? Assume  then  the  existence  of  a 
doctrine  of  worship  that  has  been  hatched 
solely  from  rational  light,  and  will  not 
that  doctrine  be  that  a  man's  own  self  is 
to  be  worshiped  ?  For  ages  this  is  what 
has  been  done,  and  is  done  at  the  present 
day  by  some  who  know  from  the  Word  tliat 
God  alone  ought  to  be  worshiped.  From 
what  is  man's  Own,  any  other  kind  of  wor- 
ship, even  that  of  the  sun  {i|i4,j¥upon,,^8 
impossible.  :   m^d^  rovo 

117.  That  from  the  most  ancient  times 
there  has  been  religion,  and  that  every- 
where the  inhabitants  of  the  world  have 
had  knowledge  of  God,  and  have  known 
something  about  a  life  after  death,  luas  not 


196  DOCTRINE    CONCEKNING         [n.   117 

originated  in  themselves  or  their  own  pene- 
tration, but  from  the  ancient  Word  (spoken 
of  above,  n.  101-103),  and,  at  a  later  pe- 
riod, from  the  Israelitish  Word.  From 
these  two  Words  the  things  of  religion 
have  spread  into  the  Indies  and  their  isl- 
ands, and  through  Egypt  and  Ethiopia  into 
the  kingdoms  of  Africa,  and  from  the  mari- 
time parts  of  Asia  into  Greece,  and  from 
thence  into  Italy.  But  as  the  Word  could 
not  be  written  in  any  other  way  than  by 
means  of  representatives,  which  are  such 
things  in  this  Avorld  as  correspond  to  heav- 
enly things,  and  therefore  signify  them, 
the  things  of  religion  among  many  of  the 
nations  were  turned  into  idolatry,  and  in 
Gree<ie  into  fables,  and  the  Divine  attri- 
butes and  predicates  into  so  many  gods, 
over  whom  they  set  one  supreme,  whom 
they  called  "  Jove"  [perhaps — see  the  Ti'ue 
Christian  Religion,  n.  275 — ]  from  "  Jeho- 
vah." It  is  known  that  they  had  knowl- 
edge of  Paradise,  of  the  flood,  of  the  sacred 
fire,  and  of  the  four  ages,  from  the  first  or 


N.    117]  THE    HOLY    SCRIPTURE  197 

golden  age  to  the  last  or  iron  age,  by  which 
are  nieaJit  the  four  states  of  the  church  (as 
in  Daniel  ii.  31—35).  It  is  also  known  that 
the  Mohammedan  religion,  which  came  later 
and  destroyed  the  former  religions  of  many 
nations,  was  taken  from  the  Wprd  of  both 
Testaments. 

118.  Lastly,  I  will  state  of  what  char- 
acter those  become  after  death  who  ascribe 
all  things  to  their  own  intelligence,  and 
little  or  nothing  to  the  Word.  They  first 
become  as  if  inebriated,  then  as  if  silly, 
and  finally  stupid,  and  they  sit  in  dark- 
ness. Of  such  insanity,  therefore,  let  all 
beware. 


THE 

DOCTRINE   OF  LIFE 

FOR  THK 

NEW  JERUSALEM 

FROM  THE  TEN   COMMANDMENTS 

BY 

EMANUEL   SWEDENBORG 

Originally  published  in  Amsterdam  in  the  year  1763 


XBAMBUATED  FROM  THE  ORIGINAL,  LATIN  AND  EltlTBD 

BV  THE 

KEY.  JOHN   FAULKNER  POTTS,  B.A.  LoND. 


NEW    YORK 

THK  AMERICAN  SWEDENBORG   PRINTING  AND 

PUBLISHING  SOCIETY 

3  West  Twentv-Ninth  Street 

1910 


a'?Ll   'ilC 


7  I'M! 


PREFATORY  NOTES  BY  THE 
TRANSLATOR   i-  ;  m  c 


The  Doctrine  of  Life  was  originally  pub- 
lished by  Emanuel  Swedenborg  in  the  city 
of  Amsterdam  in  the  year  1763,  in  large 
quarto,  and  in  the  Latin  language. 

The  work  was  first  translated  into  Eng- 
lish by  Mr.  William  Cookworthy  of  Ply- 
mouth, England,  and  was  published  in  that 
city  in  the  year  1770.  The  second  Eng- 
lish edition,  translated  by  the  Rev.  John 
Clowes,  Rector  qi  St.  John's,  Manchester, 
England,  was  published  at  the  expense  of 
the  Manchester  Printing  Society,  in  Lon- 
don, in  the  year  1786. 

The  Translator  has  been  assisted  in  his 
labors  by  a  circle  of  Critics,  including  the 
Rev.  Samuel  M.  Warren,  the  Rey.  Philip 
Cabell,  the  Rev.  James  Reed,  and  Marston 
Niles,  Esq.,  who  have  rendered  invaluable 


IV  PREFATORY   NOTES 

assistance,  and  who  have  contributed  in  a 
signal  manner  to  the  perfection  and  accu- 
racy of  the  work  done. 

Previous  translations  have  also  been 
largely  consulted,  and  many  valuable 
things  have  been  selected  from  them. 

In  the  following  translation  no  attempt 
has  been  made  to  furnish  materials  for  a 
new  translation  of  the  English  Bible  or  of 
any  part  of  it.  In  such  a  work  as  this, 
which  Is  largely  expository  of  the  internal 
sense  of  the  Word,  and  which  was  origi- 
nally written  in  the  Latin  language,  it  is 
manifestly  of  the  first  importance  that  the 
English  reader  should  in  so  far  as  possible 
be  put  in  possession  of  the  very  words  on 
which  the  exposition  is  based.  What  we 
do  here  is  to  translate  the  Latin  of  Swederv- 
horg  into  English,  whether  that  be  the  Latin 
of  passages  of  Holy  Scripture  or  of  any- 
thing else.  The  making  of  a  new  trans- 
lation of  the  Word  itself,  or  of  any  part 
of  it,  would  be  a  perfectly  distinct  under- 
taking.    Nevertheless  the  phraseology  of 


BY    THR    TRANSLATOR  V 

the  English  Bible,  in  either  of  the  author- 
ized versions,  has  not  been  needlessly  cast 
aside,  but  in  all  cases  where  it  was  found 
to  be  suificiently  close  to  the  Latin  to  truly 
present  its  meaning,  the  familiar  wording 
has  been  retained. 

J.  F.  P. 


CONTENTS^ 


I.  All  Rblioion  is  of  the  Life,  and  thr 
Life  of  Religion  is  to  do  that  which 
18  Good  (n.  1-8). 
IL  No  one  can  from  himself  do  good  that 

IS    REALLT   GOOD  (n.   9-17). 

^I.  In  proportion  as  a  man  shuns  Evils  as 
Sins,  in  the  same  proportion  he  does 
Goods,  not  from  himself,  but  from 
THE  Lord  (n.  18-31). 

L  If  a  man  wills  and  does  goods  be- 
fore he  shuns  evils  as  sins,  the 
goods  are  not  good  (n.  24). 
ii.  If  a  man  thinks  and  speaks  pious 
things  while  not  shunning  evils 
as  sins,  the  pious  things  are  not 
pious  (n.  25). 
iii.  If  a  man  knows  and  is  wise  about 
many  things,  and  does  not  shun 
evils  as  sins,  he  is  nevertheless 
not  wise  (n.  27). 

,  ,nr.    In  PROPORTION  AS  ANY  ONE  SHUNS  EviLS  A0 

,  Sins,  in  the  same  proportion  he  loves 

Truths  (n.  32-41.) 

*  Compiled  by  the  Translator. 

vii 


Viii  CONTENTS 

V.  In  proportion  as  any  one  shuns  Evils  as 
Sins,  in  the   same  proportion  he  has 
Faith,  and  is  SpiIiitual  (n.  42-52)". 
VI.  The    Decalogde    teaches   what    Evils 

are  Sins  (n.  53-61). 
Vll.   Murders,    Adulteries,    Thefts,    False 
Witness,  together  with  all  concupis- 
cence FOR  these  things,  ARE  THE  EviLS 
WHICH  MUST   BE   SHUNNED   AS   SiNS  (ll.  62- 

66). 

VIII.  In  PROPORTION  AS  ANY  ONE  SHUNS  MUR- 
DERS  OF  EVERY  KIND  AS  SiNS,  IN  THE 
SAME   PROPORTION    HE    HAS  LOVE   TOWARD 

THE  Neighbor  (n.  67-73). 
IX.  In  proportion  as  any  one  shuns  Adul- 
teries   OF    EVERY   KIND    AS    SiNS,    IN    THE 
SAME     PROPORTION      HE      LOVES     ChASTITY 

(n.  74-79). 

X.    In    PROPORTION   AS    ANY   ONE    SHUNS  ThEFTS 
OF  EVERY  KIND  AS  SiNS,  IN  THE  SAME  PRO- 
PORTION HE  LOVES  Sincerity  (n.  80-86). 
"'^.'  Ik  proportion  as  any  one  sHtiNS  False 
Witness  of  every  kind  as  Sin,  in  the 

SAME  PROPORTION  HE  LOVES  THE  TrUTH 

(n.  87-91). 
XII.  No  ONE  can  shun  Evils  as  Sins  so  as  to 

BE    INWARDLY    AVERSE    TO    THEM    EXCEPT 
BY     MEANS     OF     COMBATS     AGAINST     THEM 

(n.  92-100). 


CONTENTS  IX 

XIII.  A  MAN  OUGHT  TO   8HON   EtILS   AS  SiNS  AND 

FIGHT    AGAINST    THEM    AS    OF    HIMSELF  (n. 

101-107). 

XIV.  If  any  one  shuns  Evils  for  ant  otheb 

REASON  THAN  BECAUSE  THET  ARE  SiNS, 
HE  DOES  NOT  SHUN  THEM,  BUT  MERELY 
PREVENTS   THEM   FROM  APPEARING   BE- 

FORS  THE  World  (n.  108-114). 


THE   DOCTRINE  OF  LIFE  FOR  THE  NEW 
JERUSALEM 


I. 

All  Religion'  ife'oip  the  Life,  and  the 
Life  of  Religion  Is  to  do  that  which 
18  Good. 

1.  Every  man  who  has  religion  knows 
and  acknowledges  that  he  who  leads  a  good 
life  is  saved,  and  that  he  who  leads  an  evil 
life  is  damned ;  for  he  knows  and  acknowl- 
edges that  the  man  who  lives  aright  thinks 
aright,  not  only  about  God  but  also  about 
his  neighbor;  but  not  so  the  man  whose 
life  is  evil.  The  life  of  man  is  his  love, 
and  that  which  he  loves  he  not  only  likes 
to  be  doing,  but  also  likes  to  be  thinking. 
The  reason  therefore  why  we  say  that  the 
life  is  to  do  that  which  is  good  is  that  do- 
ing what  is  good  acts  as  a  one  with  think- 
ing what  is  good,  for  if  in  a  man  these  two 

1 


2  DOCTRINE    OF    LIFE  [n.    1 

things  do  not  act  as  a  one,  they  are  not 
of  his  life.  The  demonstration  of  these 
matters  shall  now  folloxy. 

2.  That  religion  is  of  the  life  and  that 
the  life  of  religion  is  to  do  that  which  is 
good  is  seen  by  every  one  who  reads  the 
Word,  and  is  acknowledged  by  him  while 
he  is  reading  it.  The  Word  contains  the 
following  declarations : — 

Whosoever  shall  break  the  least  of  these  com- 
mandments, and  shall  teach  men  so,  shall  be  called 
the  least  in  the  kingdom  of  the  heavens  ;  but  who- 
soever shall  do  and  teach  them;  the  same  shall  be 
called  great  in  the  kingdom  of  the  heavens.  For 
I  say  unto  you  that  except  your  righteousness 
shall  exceed  that  of  the  Scribes  and  Pharisees,  ye 
shall  not  enter  into  the  kingdom  of  the  heavens 
{Matt.Y.  19,.  20). 

Every  tree  that  bringeth  not  forth  good  fruit 
is  hewn  down,  and  cast  into  the  fire.  Therefore 
by  their  fruits  ye  shall  know  them  {Matt.  vii.  19, 
20). 

Not  every  one  that  .saith  unto  Me,  Lord,  Lord, 
shall  enter  into  the  kingdom  of  the  heavens ;  but 
he  that  doeth  the  will  of  My  Father  who  is  in  the 
heavens  (vei-se  21). 


N.  2]  DOCTRINE   OF    LIFK  8 

Many  will  say  to  Me  in  that  day,  Lord,  Lord, 
have  we  not  prophesied  by  Thy  name,  and  in  Thy 
name  done  many  mighty  things?  And  then  will 
I  profess  unto  them,  I  never  knew  you,  depart 
from  Me  ye  that  work  iniquity  (verses  22,  23). 

Every  one  who  heareth  these  words  of  Mine, 
and  doeth  them,  shall  be  likened  to  a  wise  man 
who  built  his  house  ujwn  the  rock  ;  and  eveiy  one 
that  heareth  these  words  of  Mine,  and  doeth  them 
not,  shall  be  likened  unto  a  foolLsh  man  who  built 
his  house  upon  the  sand  (verses  24,  26). 

Jesus  said.  Behold,  the  sower  went  forth  to 
sow  ;  some  seeds  fell  on  the  hard  way,  others  fell 
upon  the  rocky  places,  others  fell  among  the 
thorns,  and  others  fell  into  good  ground  ;  he  that 
was  sown  upon  the  good  ground,  this  is  he  that 
heareth  the  Word,  and  attendeth  to  it,  who  thence 
beareth  fruit,  and  bringeth  forth,  some  a  hundred- 
fold, some  sixty,  and  some  thirty.  When  Jesus 
had  said  these  things.  He  cried,  saying.  He  that 
hath  ears  to  hear,  let  him  hear  (Matt.  xiii.  3-ft, 
23,  43). 

For  the  Son  of  man  shall  come  in  the  glory  of 
His  Father,  and  then  shall  He  render  unto  every 
one  according  to  his  deeds  {Matt.  xvi.  27). 

The  kingdom  of  God  shall  be  taken  away  from 
you,  and  shall  be  given  unto  a  nation  bringing 
forth  the  fruits  thereof  {Matt.  xxi.  48). 

When  the  iSon  of  man  shall  come  in  His  glory. 


4  DOCTRINE    OF    LIFE  [n.   2 

then  shall  He  sit  on  the  throne  of  His  glory.  And 
He  shall  say  to  the  sheep  on  His  right  hand,  Come 
ye  blessed,  inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world ;  for  I  was 
hungry,  and  ye  gave  Me  meat ;  I  was  thirsty,  and 
ye  gave  Me  drink  ;  I  was  a  stranger,  and  ye  took 
Me  in  ;  naked,  and  ye  clothed  Me  ;  I  was  sick, 
and  ye  visited  Me  ;  I  was  in  prison,  and  ye  came 
unto  Me.  Then  shall  the  righteous  answer.  When 
saw  we  Thee  so  ?  And  the  king  shall  answer  and 
say  unto  them,  Verily  I  say  unto  you,  Inasmuch 
as  ye  did  it  unto  one  of  the  least  of  these  My 
brethren,  ye  did  it  unto  Me.  And  the  king  shall 
say  the  like  things  to  tlie  goats  on  the  left,  and 
because  they  have  not  done  such  things.  He  shall 
say.  Depart  from  Me,  ye  cursed,  into  the  eternal 
fire  which  is  prepared  for  the  devil  and  his  angels 
(MaU.  XXV.  31-41). 

Bring  forth  therefore  fruits  worthy  of  repent- 
ance ;  even  now  is  the  axe  laid  unto  the  root  of 
the  trees  ;  every  tree  therefore  that  bringeth  not 
forth  good  fruit  is  hewn  down  and  cast  into  the 
fire  (Luke  iii.  8,  9). 

Jesus  said.  Why  call  ye  Me  Lord,  Lord,  and 
do  not  the  things  which  I  say  ?  Every  one  that 
cometh  unto  Me,  and  heareth  My  words,  and  doeth 
them,  he  is  like  a  man  building  a  house,  and  he 
laid  a  foundation  upon  the  rock ;  but  he  that 
heareth,  and  doeth'  not,  is  like  a  man  that  built  a 


N.   2]  POCTRIXE    OF    LIFE  5 

house  upon  the  earth  without  a  foundation  {Luke 
vi.  4(5-49). 

Jesus  said,  My  mother  and  My'brethren  are 
these  who  hear  the  Word  of  God,  and  do  it  {Luke 
viii.  21). 

Then  shall  ye  begin  to  stand,  and  to  knock  at 
the  door,  saying.  Lord,  open  to  us ;  and  He  shall 
answer  and  say  to  you,  I  know  you  not  whence  ye 
are  ;  depart  from  Me,  all  ye  workers  of  iniquity 
{Luke  xiii.  25-27). 

'Ihis  is  the  judgment :  that  the  light  is  come 
into  the  world,  and  men  loved  the  darkness  rather 
than  the  light,  for  their  works  were  evil ;  for  every 
one  that  doeth  evil  hateth  the  light,  lest  his  works 
should  be  reproved.  But  he  that  doeth  the  truth 
Cometh  to  the  light,  that  his  works  may  be  made 
manifest,  that  they  have  been  wrought  in  God 
{Jofm  iii.  19-21). 

And  shall  come  forth  ;  they  that  have  done 
good,  unto  the  resurrection  [of  life  ;  and  they 
that  have  done  evil,  unto  the  resurrection]  of 
judgment  {John  v.  29). 

We  know  that  God  heareth  not  sinners  ;  but 
if  any  man  be  a  worshiper  of  God,  and  do  His 
will,  him  He  heareth  {John  ix.  31),  'V-  '■>'':  •  • 

If  ye  know  these  things,  blessed  are  ye'  if  ye 
do  them  {John  xiii.  17). 

H^  that  hath  My  commandments,  and  keei>eth 
them,  he  it  is  that  loveth  Me  ;  and  I  will  love  him, 


6  DOCTRINE    OF    LIFE  [n.    2 

and  will  manifest  Myself  unto  him  ;  and  We  will 
come  unto  him,  and  make  our  abode  with  him. 
He  that  loveth  Me  not  keepeth  not  My  words 
(John  xiv.  21-24). 

Jesus  said,  I  am  the  true  vine,  and  My  Father 
is  the  vine-dresser ;  every  branch  in  Me  that 
beareth  not  fruit,  He  taketh  away  ;  and  evei-y 
branch  that  beareth  fruit,  He  cleanseth  it,  that  it 
may  bear  more  fruit  {John  xv.  1,  2). 

Herein  is  My  Father  glorified,  that  ye  bear 
much  fruit,  and  ye  shall  be  made  My  disciples 
(verse  8). 

Ye  are  My  friends  if  ye  do  the  things  which  I 
command  you  ;  I  have  chosen  you,  that  ye  should 
bear  fruit,  and  your  fruit  should  abide  (verses  14, 
16). 

The  Lord  said  to  tJohn,  To  the  angel  of  the 
church  in  Ephesus  write  :  I  know  thy  works  ;  I 
have  this  against  thee,  that  thou  hast  left  thy  first 
charity  ;  repent,  and  do  the  first  works,  or  else  I 
will  move  thy  lamp.stand  out  of  its  place  (Rev.  ii. 
1,  2,  4,  5). 

To  the  angel  of  the  church  in  Smyrna  write  :  I 
know  thy  works  (vei'ses  8,  9). 

To  the  angel  of  the  church  in  Pergamos  write  : 
I  know  thy  works,  repent  (verses  12,  16). 

To  the  angel  of  the  church  in  Thyatira  write  : 
I  .know  thy  works  and  charity,  and  thy  last  works 
are  moi'e  than  the  first  (verses  18,  19). 


N.   2]  DOCTRINE    OF    LIFE  7 

To  the  angel  of  the  church  in  Sardis  write  :  I 
know  thy  worlcs,  that  thou  hast  a  name  that  thou 
livest,  but  art  dead  ;  I  have  not  found  thy  works 
perfect  before  God  ;  repent  {Rev.  iii.  1-3). 

To  the  angel  of  the  church  in  Philadelphia 
write  :  I  know  thy  works  (verses  7,  8). 

To  the  angel  of  the  church  of  the  Laodiceans 
write  :  I  know  thy  works  ;  repent  (verses  14,  15, 
19). 

I  heard  a  voice  from  heaven  saying,  Write, 
Blessed  are  the  dead  who  die  in  the  Lord  from 
henceforth  ;  yea,  saith  the  Spirit,  that  they  may 
rest  from  their  labors,  for  their  works  follow  with 
them  {Rev.  xiv.  13). 

Another  book  was  Opened,  which  is  the  book 
of  life,  and  the  dead  were  judged  out  of  the  things 
which  were  written  in  the  books,  all  according  to 
their  works  {Rev.  xx.  12,  18). 

Behold,  I  come  quickly,  and  My  rewai"d  is  with 
Me,  to  give  to  every  one  according  to  his  work 
{Be».  xxii.  12). 

In  like  manner  in  the  Old  Testament : — 

Recompense  them  according  to  their  work,  and 
according  to  the  deed  of  their  hands  {Jer.  xxv.  14). 

Jehovah,  whose  eyes  are  open  upon  all  the 
ways  of  the  sons  of  men,  to  give  every  one  ac- 
cording to  his  ways,  and  according  to  the  fruit  of 
his  works  (Jer.  xxxii.  19). 


8  DOCTKINfi    OF    LIFE  [n.    2 

I  will  visit  according  to  his  ways,  and  will  re- 
ward him  his  works  {Hos.  iv.  9). 

Jehovah,  according  to  our  ways,  according  to 
our  works  doth  He  to  us  {Zech.  i.  6). 

And  in  many  places  it  is  said  that  the  stat- 
utes, commandments,  and  laws  were  to  be 
done  :~ 

Ye  shall  observe  My  statutes,  and  My  judg- 
ments, which  if  a  man  do,  he  shall  live  by  them 
(Lev.  xviii.  5). 

Ye  shall  observe  all  My  statutes,  and  My  judg- 
ments, that  ye  may  do  them  (Lev.  xix.  37  ;  xx.  8  ; 
xxii.  31). 

The  blessings,  if  they  did  the  commandments  ; 
and  the  curses  if  they  did  them,  not  (Lev.  xxvi. 
4-46). 

The  sons  of  Israel  were  commanded  to  make 
for  themselves  a  fringe  on  the  borders  of  their 
garments,  that  they  might  remember  all  the  com- 
mandments of  Jehovah,  to  do  them  (Num.  xv.  38, 
39). 

So  in  a  thousand  other  places.  That 
works  are  what  make  a  man  of  the  church, 
and  that  he  is  saved  according  to  them,  is 
also  taught  by  the  Lord  in  the  parables, 
many  of  which  imply  that  those  who  do 


N.    2]  DOCTRINE    OF    LIFE  9 

what  is  good  are  accepted,  and  that  those 
who  do  what  is  evil  are  rejected.  As  in 
the  parable 

Ot  the  husbandmen  in  the  vineyard  {Mail.  xxi. 
33-44)- 

Of  the  fig-tree  that  did  not  yield  fruit  {Luke 
xiu.  6-9) : 

Of  the  talents,  and  the  pounds,  with  which  they 
were  to  trade  {Matt.  xxv.  14-31  ;  Luke  xix.  13-25) : 

Of  the  Samaritan  who  bound  up  the  wounds  of 
him  that  was  wounded  by  robbers  (Luke  x.  30-87)  : 

Of  the  rich  man  and  Lazarus  {Luke  xvi.  19-31) : 

Of  the  ten  virgins  {yfatt.  xxv.  1-12). 

3.  That  every  one  who  has  religion  knows 
and  acknowledges  that  whoever  leads  a  good 
life  is  saved,  and  that  whoever  leads  an  evil 
one  is  damned,  is  owing  to  the  conjunction 
of  heaven  with  the  man  who  knows  from 
the  Word  that  there  is  a  God,  that  there 
is  a  heavei\  and  a  hell,  and  that  there  is  a 
life  after  death.  Such  is  the  source  of  this 
general  perception.  Therefore  in  the  doc- 
trine of  the  Athanasian  Creed  respecting 
the  Trinity,  which  has  been  universally  re- 
ceived in  the  Chi-istian  world,  the  follow- 


10  DOCTRINE    OF    LIFE  [n.   3 

ing  declaration,  at  the  end  of  it,  has  also 
been  universally  received  : — 

Jesus  Christ,  who  suffered  for  our  salvation, 
ascended  into  heaven,  and  sitteth  at  the  right 
hp.nd  of  the  Father  Almighty,  whence  He  will 
come  to  judge  the  quick  and  the  dead  ;  and  then 
they  that  have  done  good  will  enter  into  life  eter- 
nal, and  they  that  have  done  evil  into  everlasting 
fire. 

4.  In  the  Christian  Churches,  however, 
there  are  many  who  teach  that  faith  alone 
saves,  and  not  any  good  of  life,  or  good 
work,  and  they  add  that  evil  of  life  or  evil 
work  does  not  condemn  those  who  have 
been  justified  by  faith  alone,  because  such 
are  in  God  and  in  grace.  Wonderful  to 
say,  however,  although  they  teach  such 
things,  they  nevertheless  acknowledge  (in 
consequence  of  a  perception  from  heaven 
common  to  all)  that  those  who  lead  a  good 
life  are  saved,  and  that  those  who  live  an 
evil  one  are  damned.  That  they  do  ac- 
knowledge this'  is  evident  from  the  Ex- 
hortation v/hich  not  only  in  England  but 


N.   4]  DOCTRINE    OF    LIFE  11 

also  in  Germany,  Sweden,  and  Denmark  is 
read  in  the  places  of  worship  before  the 
people  coming  to  the  Holy  Supper.  As  is 
well  known,  it  is  in  these  kingdoms  that 
those  are  found  who  teach  that  faith  alone. 
5.  The  Exhortation  read  in  England  be- 
fore the  people  who  approach  the  Sacrar 
ment  of  the  Supper,  is  as  follows  : — 

The  way  and  means  to  be  received  as  worthy 
partakers  of  that  Holy  Table  is,  first,  to  examine 
your  lives  and  conversations  by  the  rule  of  Grod's 
commandments  ;  and  whereinsoever  ye  shall  per- 
ceive yourselves  to  have  offended,  either  by  will, 
word,  or  deed,  there  to  bewail  your  own  sinful- 
ness, and  to  confess  yourselves  to  Almighty  God, 
with  full  purpose  of  amendment  of  life  ;  and  if  ye 
shall  perceive  your  offenses  to  be  such  as  are  not 
only  against  God,  but  also  against  your  neighbors, 
then  ye  shall  reconcile  yourselves  unto  them,  be- 
ing ready  to  make  restitution  and  satisfaction,  ac- 
cording to  the  uttermost  of  your  powers,  for  all 
injuries  and  wrongs  done  by  you  to  any  other, 
and  being  likewise  ready  to  forgive  others  that 
have  offended  you,  as  ye  would  have  forgiveness 
of  your  offenses  at  God's  hand  ;  for  otherwise  the 
receiving  of  the  Holy  Communion  doth  nothing 
else  but  increase  your  damnation.     Therefore  if 


12  DOCTKINK    OF    LIFE  [n.    6 

any  of  you  be  a  blasphemer  of  God,  a  hinderer 
or  slanderer  of  His  Word,  an  adulterer,  or  be  in 
malice  or  envy,  or  in  any  other  grievous  crime, 
repent  you  of  your  sins,  or  else  come  not  to  that 
Holy  Table  ;  lest  after  the  taking  of  that  Holy 
Sacrament  the  devil  enter  into  you  as  he  entered 
into  Judas,  and  fill  you  full  of  all  iniquities,  and 
bring  you  to  destruction  both  of  body  and  soul. 

6.  [In  this  paragraph  Swedenborg  pre- 
sents a  translation  into  Latin  of  the  fore- 
going Exhortation.'] 

7.  I  have  been  permitted  to  ask  some  of 
the  English  clergy  who  had  professed  and 
preached  faith  alone  (this  was  done  in  the 
spiritual  world),  whether  while  they  were 
reading  in  church  this  Exhortation — in 
which  faith  is  not  even  mentioned — they 
believed  it  to  be  true ;  for  example,  that  if 
people  do  evil  things,  and  do  not  repent, 
the  devil  will  enter  into  them  as  he  did 
into  Judas,  and  destroy  them  both  body 
and  soul.  They  said  that  in  the  state  in 
which  they  were  when  reading  the  Exhorta- 
tion they  had  no  other  knowledge  or  thought 
than  that  this  was  religion  itself ;  but  that 


N.    7]  DOCTRINE    OF    LIFK  13 

while  composing  and  elaborating  their  dis- 
courses or  sermons  they  had  a  different 
thought  about  it,  because  they  were  then 
thinking  of  faith  as  being  the  sole  means 
of  salvation,  and  of  the  good  of  life  as  be- 
ing a  moral  accessory-  for  the  public  good. 
Nevertheless  it  was  incontestably  proved 
to  them  that  with  them  too  there  was  that 
common  perception  that  he  who  leads  a 
good  life  is  saved,  and  that  he  who  leads 
an  evil  one  is  damned ;  and  that  they  pos- 
sess this  perception  when  they  are  not  in 
what  is  their  Own.i  ""lii  i 

8.  The  reason  why  all  religion  is  of  the 
life,  is  that  after  death  every  one  is  his  own 
life,  for  the  life  stays  the  same  as  it  had 
been  in  this  world,  and  undergoes  no  change. 
For  an  evil  life  cannot  be  converted  into  a 
good  one,  nor  a  good  life  into  an  evil  one, 
because  they  are  opposites,  and  conversion 
into  what  is  opposite  is  extinction.  And, 
being  opposites,  a  good  life  is  called  Life, 
and  an  evil  one  Death.  This  is  why  reli- 
gion is  of  life,  and  why  its  life  is  to  do  what 


14  DOCTKINE    OF    LIFE  [n.   8 

is  good.  (That  after  death  a  man  is  such 
as  had  been  his  life  in  this  world  may  be 
seen  in  the  work  on  Heaven  and  Hell,  n. 
470-484.) 


11. 


No     ONE     CAX     FROM      HIMSELF     DO,    ,GpOD 
THAT    IS    REALLY    GOOD. 

9.  That  hitherto  scarcely  any  one  knows 
whether  the  good  done  by  him  is  from  self 
or  from  God,  is  because  the  church  has  sun- 
dered faith  from  charity,  and  good  is  of 
charity.  A  man  gives  to  the  poor ;  relieves 
the  needy ;  endows  places  of  worship  and 
hospitals ;  has  regard  for  the  church,  his 
country,  and  his  fellow-citizen ;  is  diligent 
in  his  attendance  at  a  place  of  worship, 
where  he  listens  and  prays  devoutly ;  reads 
the  Word  and  books  of  piety ;  and  thinks 
about  salvation ;  and  yet  is  not  aware 
whether  he  is  doing  these  things  from  him- 


N.    9]  DOCTRINE    OF    LIFE  1S> 

self,  or  from  God.  He  may  be  doing  the 
very  same  things  from  God,  or  he  may  be 
doing  them  from  self.  If  he  does  them 
from  God  they  are  good,  if  from  self  they 
are  not  good.  In  fact  there  are  goods  of 
this  kind  done  from  self  which  are  emi- 
nently evil,  such  as  hypocritical  goods,  the 
purpose  of  which  is  deception  and  fraud. 

10.  Goods  from  God,  and  goods  from 
self,  may  be  compared  to  gold.  Gold  that 
is  gold  from  the  inmost,  called  pure  gold, 
ia  good  gold.  Gold  alloyed  with  silver  is 
also  gold,  but  is  good  according  to  the 
amount  of  the  alloy.  Less  good  still  is 
gold  that  is  alloyed  witl^  copper.  But  a 
gold  made  by  art,  and  resembling  gold  only 
from  its  color,  is  not  good  at  all,  for  there 
is  no  substance  of  gold  in  it.  There  is  also 
what  is  gilded,  such  as  gilded  silver,  cop- 
per, iron,  tin,  lead,  and  also  gilded  wood 
and  gilded  stone,  which  on  the  surface  may 
appear  like  gold ;  but  not  being  such,  they 
are  valued  either  according  to  the  workman- 
ship, the  value  of  the  gilded  material,  or  that 


16  DOCTRINE    OF    LIFE  [n.   10 

of  the  gold  which,  can  be  scraped  off.  In 
goodness  these  differ  from  real  gold  as  a 
garment  differs  from  a  man.  Moreover 
rotten  wood,  dross,  or  even  ordure,  may  be 
overlaid  with  gold ;  and  such  is  the  gold  to 
which  pharisaic  good  may  be  likened. 

11.  From  science  a  man  knows  whether 
gold  is  good  in  substance,  is  alloyed  and 
falsiiied,  or  is  merely  overlaid ;  but  he  does 
not  know  from  science  whether  the  good  he 
does  is  good  in  itself.  This  only  does  he 
know  :  that  good  from  Grod  is  good,  and  that 
good  from  man  is  not  good.  Therefore,  as 
it  concerns  his  salvation  for  him  to  know 
whether  the  good  he  does  is  from  God,  or 
is  not  from  God,  this  must  be  revealed. 
But  before  this  is  done  something  shall  be 
said  about  goods. 

12 .  There  are  civic  good,  moral  good,  and 
spiritual  good.  Civic  good  is  that  which  a 
man  does  from  the  civic  law :  by  means  of 
and  according  to  this  good  is  the  man  a 
citizen  in  the  natural  world.  Moral  good 
is  that  which  a  man  does  from  the  law  of 


N.  12]  DOCTRINE    OF    LIFE  17 

reason. :  by  means  of  and  according  to  this 
good  is  he  a  man.  Spiritual  good  is  that 
which  a  man  does  from  spiritual  law :  by 
means  of  and  according  to  this  good  is  he 
a  citizen  in  the  spiritual  world.  These 
goods  succeed  one  another  in  the  follow- 
ing order :  spiritual  good  is  the  highest, 
moral  good  is  intermediate,  and  civic  good 
is  last. 

13.  A  man  who  possesses  spiritual  good 
is  also  a  moral  man  and  a  civic  man ;  but  a 
man  who  does  not  possess  spiritual  good 
may  appear  to  be  a  moral  man  and  a  civic 
man,  yet  is  not  so.  The  reason  why  a  man 
who  possesses  spiritual  good  is  also  a  moral 
man  and  a  civic  man,  is  that  spiritual  good 
has  the  essence  of  good  within  it,  and  moral 
and  civic  good  have  this  essence  from  spir- 
itual good.  The  essence  of  good  can  be 
from  no  other  source  than  Him  who  is  good 
itself.  Think  the  matter  over  from  every 
point  of  view,  and  try  to  find  out  from  what 
it  is  that  good  is  good,  and  you  will  see  that 
it  is  so  from  its  inmost  being  (esse),  and  that 
2 


18  DOCTRINE    OF    LIFE  [n.   13 

that  is  good  which  has  within  it  the  esse  of 
good ;  consequently  that  that  is  good  which 
is  from  good  itself,  thus  from  God ;  and 
therefore  that  good  which  is  not  from  God, 
but  from  man,  is  not  good. 

14.  From  what  has  been  said  in  the  Doc- 
trine of  the  Holy  Scripture  (n.  27,  28,  38), 
it  may  be  seen  that  what  is  highest,  what 
is  intermediate,  and  what  is  last,  make  a 
one,  like  end,  cause,  and  effect ;  and  that 
because  they  make  a  one,  the  end  itself  is 
called  the  first  end,  the  cause  the  interme- 
diate end,  and  the  effect  the  last  end.  From 
this  it  must  be  evident  that  in  the  case  of 
a  man  who  possesses  spiritual  good,  what 
is  moral  in  him  is  intermediate  spiritual, 
and  what  is  civic  is  ultimate  spiritual.  And 
for  this  reason  it  has  been  said  that  a  man 
who  possesses  spiritual  good  is  also  a  moral 
man  and  a  civic  man ;  and  that  a  man  who 
does  not  possess  spiritual  good  is  neither  a 
moral  man  nor  a  civic  man,  although  he 
may  appear  to  be  so  both  to  himself  and 
to  others. 


N.   16]  DOCTRINE    OF    LIFE  19 

15.  That  a  man  who  is  not  spiritual  can 
yet  think  rationally  and  speak  from  that 
thought,  like  a  spiritual  man,  is  because 
man's  understanding  can  be  uplifted  into 
the  light  of  heaven,  which  is  truth,  and  can 
see  from  it ;  but  his  will  cannot  be  in  the 
same  way  uplifted  into  the  heat  of  heaven, 
which  is  love,  so  as  to  act  from  that  heat. 
It  is  for  this  reason  that  truth  and  love  do 
not  make  a  one  in  a  man  unless  he  is  spir- 
itual. And  it  is  for  this  reason  also  that 
man  can  speak ;  and  it  is  this  which  makes 
the  difference  between  a  man  and  a  beast. 
It  is  by  means  of  this  capacity  of  the  un- 
dei-standing  to  be  uplifted  into  heaven 
when  as  yet  the  will  is  not  so  uplifted, 
that  it  is  possible  for  a  man  to  be  reformed 
and  to  become  spiritual ;  but  he  does  not 
begin  to  be  reformed  and  become  spiritual 
until  his  will  also  is  uplifted.  It  is  from  this 
superior  endowment  of  the  understanding 
over  the  will,  that  a  man,  of  whatever  char- 
acter he  may  be,  even  if  evil,  is  able  to  think 
and  therefore  te  speak  rationally,  as  if  he 


20  DOCTRINE    OF    LIFE  [n.   15 

were  spiritual.  That  still  in  spite  of  this 
he  is  not  rational,  is  because  the  under- 
standing does  not  lead  the  will,  but  the  will 
leads  the  understanding.  The  understand- 
ing merely  teaches  and  shows  the  way,  as 
has  been  said  in  the  Doctrine  of  the  Holy 
Scripture  (n,  115).  And  so  long  as  the  will 
is  not  in  heaven  together  with  the  under- 
standing, the  man  is  not  spiritual,  and  con- 
sequently is  not  rational ;  for  when  he  is 
left  to  his  will  or  love,  he  throws  off  the 
rational  things  of  his  understanding  re- 
specting God,  heaven,  and  eternal  life,  and 
adopts  in  their  stead  such  things  as  are  in 
agreement  with  his  will's  love,  and  these 
he  calls  rational.  But  these  matters  shall 
be  elucidated  in  the  treatises  on  Angelic 
Wisdom. 

16.  In  the  following  pages,  those  who 
do  what  is  good  from  themselves  will  be 
called  natural  men,  because  with  them  the 
moral  and  the  civic  is  in  its  essence  natural ; 
and  those  who  do  what  is  good  from  the 
Lord  will  be  called  spiritual  men,  because 


N.   16]  DOCTKINE    OF    LIFE  2| 

with  them  the  moral  and  the  civic  is  in  its 
essence  spiritual. 

17.  That  no  one  can  from  himself  do  any 
good  that  is  really  good,  is  taught  by  the 
Lord  in  John : — 

A  man  can  receive  nothing  except  it  be  given 
him  from  heaven  (iii.  27). 

He  that  abideth  in  Me,  and  I  in  him,  the  same 
beareth  much  fruit ;  for  without  Me  ye  can  do 
nothing  (xv.  5).  ,-,,-. 

"  He  that  abideth  in  Me,  and  I'  lii  nim,  the 
same  beareth  much  fruit,"  means  that  all 
good  is  from  the  Lord ;  "  fruit"  means  what 
is  good.  "  Without  Me  ye  can  do  nothing," 
means  that  no  man  can  from  himself  do 
anything.  Those  who  believe  in  the  Lord, 
and  from  Him  do  what  is  good,  are  called 

Sons  of  light  (John  xii.  36  ;  Luke  xvi.  8)'; 
Sons  of  the  bridechamber  {Mark  ii.  19)  ; 
Sons  of  the  resurrection  {Luke  xx.  36)  ; 
Sons  of  God  {Luke  xx.  86  ;  Johni.  12)  ; 
Born  of  God  {John  i.  13) ; 
It  Is  said  that  they  shall  see  God  ^MaM.  v.  8)  ; 
That  the  Lord  will  make  His  abode  with  them 
{John  xiv.  23) ; 


22  DOCTRINE    OF    LIFE  [n.   17 

That  they  have  the  faith  of  God  {Mark  xi.  22)  ; 
That  their  works  are  done  from  God  {John  iii. 
21). 

These  things  are  all  summed  up  in  the 
following  words  : — 

As  many  as  received  Him,  to  them  gave  He 
power  {patestas)  to  be  sons  of  God,  to  them  that 
believe  in  His  name ;  who  were  born,  not  of 
bloods,  nor  of  the  will  of  the  flesh,  nor  of  the 
will  of  man,  but  of  God  {John  i.  12,  13). 

To  "  believe  in  the  name  of  the  Son  of 
God,"  is  to  believe  the  Word  and  to  live 
according  to  it;  "the  will  of  the  flesh," 
is  what  is  proper  to  man's  will,  which  in 
itself  is  evil ;  "  the  will  of  man,"  is  what 
is  proper  to  his  understanding,  which  in 
itself  is  falsity  from  evil ;  those  "  born  of" 
these,  are  those  who  will  and  act,  and  also 
think  and  speak,  from  what  is  proper  to 
themselves  ;  those  "  born  of  God,"  are  those 
who  do  all  this  from  the  Lord.  In  short : 
that  which  is  from  man  is  not  good ;  but 
that  which  "is  good  is  from  the  Lord. 


N.   18]  DOCTRINE    OF    LIFE  23 

IIL     . 

'■tiJt  'id 
In  proportion  as  a  Man  shuns  Evils 

AS  Sins,  in  the  same  proportion  he 

does  Goods,  not  from   himself  but 

FROM  THE  Lord. 

18.  Who  does  not  or  may  not  know  that 
evils  stand  in  the  way  of  the  Lord's  en- 
trance to  a  man  ?  For  evil  is  hell,  and  the 
Lord  is  heaven,  and  hell  and  heaven  are 
opposites.  In  proportion  therefore  as  a 
man  is  in  the  one,  in  the  same  proportion 
he  cannot  be  in  the  other.  For  the  one 
acts  against  the  other  and  destroys  it. 

19.  So  long  as  a  man  is  in  this  world,  he 
is  midway  between  hell  and  heaven ;  hell 
is  below  him,  and  heaven  is  above  him, 
and  he  is  kept  in  freedom  to  turn  himself 
to  either  the  one  or  the  other ;  if  he  turns 
to  hell  he  turns  away  from  heaven ;  if  he 
turns  to  heaven  he  turns  away  from  hell. 
Or  what  is  the  same,  so  long  as  a  man  is 
in  this  world  he  stands  midway  between 


24  DOCTRINE    OF    LIFE  [n.   19 

the  Lord  and  the  devil,  and  is  kept  in 
freedom  to  turn  himself  to  either  the  one 
or  the  other ;  if  he  turns  to  the  devil  he 
turns,  away  from  the  Lord ;  if  he  turns  to 
the  Lord  he  turns  away  from  the  devil. 
Or  what  is  again  the  same,  so  long  as  a 
man  is  in  this  world  he  is  midway  between 
evil  and  good,  and  is  kept  in  freedom  to 
turn  himself  to  either  the  one  or  the  other ; 
if  he  turns  to  evil  he  turns  away  from 
good ;  if  he  turns  to  good  he  turns  away 
from  evil. 

20.  We  have  said  that  a  man  is  kept  in 
freedom  to  turn  himself  one  way  or  the 
other.  It  is  not  from  himself  that  every 
man  has  this  freedom,  but  he  has  it  from 
the  Lord,  and  this  is  why  he  is  said  to  be 
kept  in  it.  (Concerning  the  equilibrium 
between  heaven  and  hell,  and  that  man  is 
in  it  and  owes  his  freedom  to  that  fact,  see 
the  work  on  Heaven  and  Hell  (n.  589-596 ; 
597-603).  That  every  man  is  kept  in  free- 
dom, and  that  from  no  one  is  it  taken 
away,  will  be  seen  in  its  proper  place. 


N.  21]  DOCTRINE    OF    LIFE  25 

21.  It  is  plainly  evident  from  all  this 
that  in  proportion  as  a  man  shuns  evils,  in 
the  same  proportion  is  he  with  the  Lord 
and  in  the  Lord ;  and  that  in  proportion 
as  he  is  in  the  Lord,  in  the  same  proportion 
he  does  goods,  not  from  self  but  from  Him. 
From  this  results  the  general  law  :  In  pro- 

PORTION  AS  ANY  ONE  SHUNS  EVILS,  IN  THE 
SAME  PROPORTION  HE  DOES  GOODS. 

22.  Two  things  however  are  requisite : 
first,  the  man  must  shun  evils  because  they 
are  sins,  that  is,  because  they  are  infernal 
and  diabolical,  and  therefore  contrary  to  the 
Lord  and  the  Divine  laws ;  and  secondly, 
he  must  do  this  as  of  himself,  while  know- 
ing and  believing  that  it  is  of  the  Lord. 
But  these  two  requisites  will  be  considered 
in  subsequent  chapters. 

23.  From  what  has  been  said  three 
things  follow : — 

i.  If  a  man  wills  and  does  goods  before 
he  shuns  evils  as  sins,  the  goods  are  not 
good. 

ii.  If  a  man  thinks   and  speaks  pious 


26  DOCTRINE    OF    LIFE  [n.  23 

things  while  not  shunning  evils  as  sins, 
the  pious  things  are  not  pious. 

iii.  If  a  man  knows  and  is  wise  in  many 
things,  and  does  not  shun  evils  as  sins,  he 
is  nevertheless  not  wise. 

24.  i.  If  a  man  wills  and  does  goods  her 
fore  he  shuns  evils  as  sins,  the  goods  are  not 
good.  This  is  because,  as  already  said,  he 
is  not  in  the  Lord  before  he  does  so.  For 
example  :  if  a  man  gives  to  the  poor,  renders 
aid  to  the  needy,  contributes  to  places  of 
worship  and  to  hospitals,  renders  good  ser- 
vice to  the  church,  his  country,  and  his  fel- 
low-citizens, teaches  the  Gospel  and  makes 
converts,  does  justice  in  his  judgments,  acts 
with  sincerity  in  business,  and  with  up- 
rightness in  his  works  ;  and  yet  makes  no 
account  of  evils  as  being  sins,  such  as 
fraud,  adultery,  hatred,  blasphemy,  and 
other  like  evils,  then  he  can  do  only  such 
goods  as  are  evil  within,  because  he  does 
them  from  himself  and  not  from  the  Lord, 
and  therefore  self  is  in  them  and  not  the 
Lord,  and  the  goods  in  which  is  a  man's  self 


N.  24]  DOCTRINE    OF    LIFK  27 

are  all  defiled  with  his  evils,  and  have  re- 
gard to  himself  and  the  wprld.  And  yet 
these  very  deeds  that  have  just  been  enu- 
merated are  inwardly  good  if  the  man  shuns 
evilsassins  (such  as  fraud,  adultery,  hatred, 
blasphemy,  and  other  like  evils),  because  in 
this  case  he  does  them  from  the  Lord,  and 
they  are  said  to  be  "  wrought  in  God"  (John 
iii.  19-21). 

25.  ii.  If  a  tnan  thinks  and  speaks  pious 
things  while  not  shunning  evils  as  sins,  the 
pious  things  are  not  pious.  This  is  because 
he  is  not  in  the  Lord.  If  for  example  he 
frequents  places  of  worship,  listens  de- 
voutly to  the  preaching,  reads  the  Word 
and  books  of  piety,  goes  to  the  sacrament 
of  the  Supper,  pours  forth  prayers  daily, 
and  even  if  bethinks  much  about  God  and 
salvation,  and  yet  regards  as  of  no  moment 
the  evils  which  are  sins  (such  as  fraud, 
adultery,  hatred,  blasphemy,  and  other  like 
evils),  he  then  cannot  do  otherwise  than 
think  and  speak  such  pioiis  things  as  in- 
wardly are  not  pious,  because  the  man  him- 


28  DOCTRINE    OF    LIFE  [n.  25 

self  is  in  them  with  his  evils.  At  the  time 
indeed  he  is  not  aware  of  them,  yet  they 
are  present  within  deeply  hidden  out  of  his 
sight ;  for  he  is  like  a  spring  the  water  of 
which  is  foul  from  its  source.  His  per- 
formances of  piety  are  either  mere  customs 
of  habit,  or  else  are  the  outcome  of  self- 
merit  or  hypocrisy.  They  do  indeed  rise 
up  toward  heaven,  but  turn  back  before 
they  get  there,  and  settle  down,  like  smoke 
in  the  atmosphere. 

26.  I  have  been  permitted  to  see  and 
hear  many  after  death  who  reckoned  up 
their  good  works  and  performances  of  piety, 
such  as  those  mentioned  above  (n.  24,  25), 
and  many  others  besides.  Among  them  I 
have  also  seen  some  who  had  lamps  and  no 
oil.  Inquiry  was  made  as  to  whether  they 
had  shunned  evils  as  sins,  and  it  was  foimd 
that  they  had  not,  and  therefore  they  were 
told  that  they  were  evil.  Afterwards  also 
they  were  seen  to  go  into  caverns  where 
evil  ones  like  them  had  their  abode. 

27.  iii-  If  o,  man  knows  and  is  wise  ahout 


N.  27]  DOCTRINE    OF    LIFE  29 

many  things,  and  does  not  shun  evils  as  sins, 
he  is  nevertheless  not  ivise.  This  is  so  for 
the  reason  already  given  :  that  he  is  wise 
from  himself  and  not  from  the  Lord.  If 
for  example  he  has  an  accurate  knowledge 
of  the  doctrine  of  his  church  and  of  all 
things  that  belong  to  it,  if  he  knows  how 
to  confirm  them  by  the  Word  and  by  rea- 
sonings, if  he  knows  the  doctrines  held  by 
all  churches  for  ages,  together  with  the 
edicts  of  all  the  councils,  and  even  if  he 
knows  truths,  and  also  sees  and  under- 
stands them  ;  thus  if  he  knows  the  nature 
of  faith,  charity,  piety,  repentance  and  the 
remission  of  sins,  regeneration,  baptism, 
the  Holy  Supper,  the  Lord,  and  redemp- 
tion and  salvation,  still  he  is  not  wise  un- 
less he  shuns  evils  as  sins,  because  his 
knowledges  (cognitiones)  are  devoid  of  life, 
being  of  his  understanding  only  and  not 
at  the  same  time  of  his  will;  and  such 
knowledges  in  time  perish,  for  the  reason 
given  above  (n.  15).  After  death  also  the 
man  himself  throws  them  off,  because  they 


30  DOCTRINE    OF    LIFE  [n.  27 

are  not  in  accordance  with  his  will's  love. 
Neverthieless  knowledges  are  in  the  highest 
degree  necessary,  because  they  teach  how  a 
man  is  to  act ;  and  when  he  acts  them,  then 
they  are  alive  in  him,  and  not  till  then. 

28.  AH  that  has  been  said  thus  far  is 
taught  by  the  Word  in  many  places,  of 
which  only  the  following  shall  be  pre- 
sented. The  Word  teaches  that  no  one 
can  be  in  good  and  at  the  same  time  in 
evil,  or  what  is  the  same,  that  no  one  can 
be  (in  respect  to  his  soul)  in  heaven  and  at 
the  same  time  in  hell.  This  is  taught  in 
the  following  passages  : — 

No  man  can  serve  two  masters,  for  either  he 
will  hate  the  one  and  love  the  other,  or  else  he 
will  hold  to  one  and  despise  the  other.  Ye  can- 
not serve  God  and  mammon  (Matt.  vi.  24). 

How  can  ye,  being  evil,  speak  good  things  ? 
for  out  of  the  abundance  of  the  heart  the  mouth 
speaketh.  The  good  man  out  of  the  good  treasure 
of  his  heart  bringeth  fortli  good  things,  and  the 
evil  man  out  of  its  evil  treasure  bringeth  forth 
evil  things  {Matt.  xii.  34,  35). 

A  good  tree  produceth  not  evil  fruit,  nor  doth 


N.  28]  DOCTRINE    OF    LIFE  31 

an  evil  tree  produce  good  fruit.  Every  tree  is 
known  by  its  own  fruit ;  for  of  thorns  men  do  not 
gather  figs,  nor  of  a  bramble  bush  gather  they 
grapes  (Luke  vi.  43,  44). 

29.  The  Word  teaches  that  no  one  can 
do  what  is  good  from  himself,  but  that  he 
does  it  from  the  Lord  : — 

Jesus  said,  I  am  the  true  vine,  and  My  Father 
Ls  the  vine-dresser.  Every  branch  in  Me  that  bear- 
eth  not  fruit  He  taketh  away  ;  and  every  branch 
that  beareth  fruit  He  cleanseth  it,  that  it  may 
bear  more  fruit.  Abide  in  Me,  and  I  in  you.  As ' 
the  branch  cannot  bear  fruit  of  itself,  except  it 
abide  in  the  vine,  so  neither  can  ye  except  ye 
abide  in  Me.  I  am  the  vine,  ye  are  the  branches  ; 
he  that  abideth  m  Me,  and  I  in  him,  the  same 
beareth  much  fruit ;  for  without  Me  ye  can  do 
nothing.  If  a  man  abide  not  in  Me,  he  is  cast 
forth  as  a  branch,  and  is  withered ;  and  they 
gather  him,  and  cast  him  into  the  fire,  .and  he 
is  burned  (John  xv.  1-6). . 

30.  The  Word  teaches  that  in  proportion 
as  a  man  has  not  been  purified  from  evils, 
his  goods  are  not  good,  nor  are  his  pious 
things  pious,  and  neither  is  he  wise :  it  also 
teaches  the  converse : — 


32  DOCTRINE    OF    LIFE  [n.  30 

Woe  unto  you,  scribes  and  Pharisees,  hypo- 
crites !  for  ye  are  like  unto  whited  sepulchre»s, 
wliich  outwardly  indeed  appear  beautiful,  but  in- 
wardly are  full  of  dead  men's  bones,  and  of  all 
uncleanness.  Even  so  ye  also  outwardly  indeed 
appear  righteous  unto  men,  but  inwardly  ye  are 
full  of  hypocrisy  and  iniquity.  Woe  unto  you,  for 
ye  cleanse  the  outside  of  the  cup  and  of  the  plat- 
ter, but  within  they  are  full  of  extortion  and  ex- 
cess. Thou  blind  Pharisee,  cleanse  first  the  inside 
of  the  cup  and  of  the  platter,  that  the  outside 
thereof  may  become  clean  also  {Matt,  xxiii.  25-28). 

The  same  appears    from  these  words  in 
Isaiah : — 

Hear  the  word  of  Jehovah,  ye  princes  of  Sodom  ; 
give  ear  unto  the  law  of  our  God,  ye  people  of 
Gomorrah.  To  what  purpose  is  the  multitude  of 
your  sacrifices  unto  Me  ?  bring  no  more  a  meat- 
offering of  vanity ;  incense  is  an  abomination  unto 
Me  ;  new  moon  and  sabbath,  I  cannot  bear  in- 
iquity ;  your  new  moons  and  your  appointed  feasts 
My  soul  hateth  ;  therefore  when  ye  spread  forth 
your  hands  I  will  hide  Mine  eyes  from  you  ;  yea, 
if  ye  make  many  prayers,  I  will  not  hear ;  your 
hands  are  full  of  bloods.  Wash  you,  make  you 
clean  ;  put  away  the  evil  of  your  doings  from  be- 
fore Mine  eyes  ;  cease  to  do  evil ;  though  your  sins 
have  been  as  scarlet,  they  shall  be  as  white  as 


N.  30]  doct;bine  of  life  33 

snow  ;  though  they  have  been  red,  they  shall  be 
as  wool  (i.  10-18). 

These  words  in  brief  amount  to  this  :  that 
unless  a  man  shuns  evils,  nothing  of  his 
worship  is  good,  and  in  like  manner  nothing 
of  his  works,  for  it  is  said,  "  I  cannot  bear 
iniquity,  make  you  clean,  put  away  the  evil 
of  your  doings,  cease  to  do  evil."  In  Jerer 
miah : — 

Return  ye  every  man  from  his  evil  way,  and 
make  your  works  good  (xxxv.  15). 

[2]  That  the  same  are  not  wise  is  declared 
in  Isaiah : — 

Woe  unto  them  that  are  wise  in  their  own  eyes, 
and  intelligent  before  their  own  faces  (v.  21). 

The  wisdom  of  the  wise  shall  perish,  and  the 
intelligence  of  the  intelligent ;  woe  unto  them 
that  are  deeply  wise,  and  their  works  are  done  in 
the  dark  (xxix.  14,  15). 

Woe  to  them  that  go  down  to  Egypt  for  help, 
and  put  their  stay  on  horses,  and  trust  in  chariots 
because  they  are  many,  and  in  horsemen  because 
they  are  strong  ;  but  they  look  not  mito  the  Holy 
One  of  Israel,  neither  seek  Jehovah.  But  He  will 
arise  against  the  house  of  the  evil-doers,  and 
8 


34  DOCTRINE    OF    LIFE  [n.  30 

against  the  help  of  them  that  work  iniquity. 
For  Egypt  is  man,  and  not  God  ;  and  the  horses 
thereof  are  flesh,  and  not  spirit  (xxxi.  1-3). 

Thus  is  described  man's  self-intelligence. 
"  Egypt"  is  memory-knowledge ;  a  "  horse," 
the  understanding  therefrom ;  a  "  chariot," 
the  doctrine  therefrom ;  a  "  horseman,"  the 
intelligence  therefrom ;  of  all  of  which  it 
is  said,  "Woe  to  them  that  look  not  unto 
the  Holy  One  of  Israel,  neither  seek  Je- 
hovah." Their  destruction  through  evils 
is  meant  by :  "  He  will  arise  against  the 
house  of  the  evil-doers,  and  against  the 
help  of  them  that  work  iniquity."  That 
these  things  are  from  man's  Own,  and  that 
consequently  there  is  no  life  in  them,  is 
meant  by  its  being  said  that  "  Egypt  is  man 
and  not  God,"  and  that  "  the  horses  there- 
of are  flesh  and  not  spirit."  "Man,"  and 
"flesh,"  denote  what  is  man's  Own ;  "  God," 
and  "  spirit,"  denote  life  from  the  Lord ;  the 
"  horses  of  Egypt,"  denote  self-intelligence. 
There  are  many  such  things  in  the  Word 
concerning  intelligence  from  self,  and  in- 


N,  30]  DOCTRINE    OF    LIFE  35 

telligence  from  the  Lord,  which  can  be 
seen  only  by  means  of  the  spiritual  sense. 
[3]  That  no  one  is  saved  by  means  of 
goods  from  self,  because  they  are  not  good, 
is  evident  from  the  following : — 

Not  every  one  that  saith  unto  Me,  Lord,  Lord, 
shall  enter  into  the  kingdom  of  the  heavens,  but 
he  that  doeth  the  will  of  My  Father :  many  will 
say  to  Me  in  that  day,  Lord,  Lord,  have  we  not 
prophesied  by  Thy  name,  and  by  Thy  name  cast 
out  demons,  and  in  Thy  name  done  many  mighty 
things  ?  but  then  I  will  profess  unto  them,  I  never 
knew  you,  depart  from  Me,  ye  that  work  iniquity 
{Matt.  vii.  21-23). 

Then  shall  ye  begin  to  stand  without,  and  to 
knock  at  the  door,  saying.  Lord,  open  to  us  ;  and 
ye  shall  begin  to  say,  We  did  eat  and  drink  Ln  Thy 
presence,  and  Thou  hast  taught  in  our  streets ; 
but  lie  shall  say,  I  tell  yon  I  know  ye  not  whence 
ye  are,  depart  from  Me,  all  ye  workers  of  iniquity 
(Luke  xiii.  26-27). 

For  such  persons  are  like  the  Pharisee, 

Who  stood  in  the  temple  and  prayed,  saying 
that  he  was  not  as  other  men,  an  extortioner,  un- 
just, an  adulterer ;  that  he  fasted  twice  in  the 
week,  and  gave  tithes  of  all  that  he  po&sessed 
{Luke  x^iii.  11-14). 


36  DOCTRINE    OF    LIFE  [n.  30 

Such  persons  moreover  are  those  who  are 
called 

Unprofitable  servants  {Luke  xvii.  10). 

31.  That  no  man  can  from  himself  do 
what  is  really  good,  is  the  truth.  But  so 
to  use  this  truth  as  to  do  away  with  all  the 
good  of  charity  that  is  done  by  a  man  who 
shuns  evils  as  sins,  is  a  great  wickedness, 
for  it  is  diametrically  contrary  to  the  Word, 
which  commands  that  a  man  shall  do.  It 
is  contrary  to  the  commandments  of  love 
-io  God  and  love  toward  the  neighbor  on 
which  the  Law  and  the  Prophets  hang, 
and  it  is  to  flout  and  undermine  everything 
of  religion.  For  every  one  knows  that  re- 
ligion is  to  do  what  is  good,  and  that  every 
one  will  be  judged  according  to  his  deeds. 
Every  man  is  so  constituted  as  to  be  able 
(by  the  Lord's  power,  if  he  begs  for  it)  to 
shun  evils  as  of  himself;  and  that  which 
he  afterwards  does  is  good  from  the  Lord. 


H.  32]  DOCTRINE    OF    LIFE  37 


IV. 


In  proportion  as  any  one  shuns  Evils 
AS  Sins,  in  the  same  proportion  he 
loves  Truths. 

32.  There  are  two  miiversals  that  pro- 
ceed from  the  Lord :  Divine  good,  and  Di- 
vine truth.  Divine  good  is  of  His  Divine 
love,  and  Divine  truth  is  of  His  Divine 
wisdom.  In  the  Lord  these  two  are  a 
one,*  and  therefore  they  proceed  from 
Him  as  a  one,  but  they  are  not  received  as 
a  one  by  angels  in  the  heavens,  or  by  men 
on  earth.  There  are  both  angels  and  men 
who  receive  more  from  Divine  truth  than 
from  Divine  good;  and  there  are  others 
who  receive  more  from  Divine  good  than 
from  Divine  truth.  This  is  why  the  heavens 
are  distinguished  into  two  distinct  king- 
doms, one  of  which  is  called  the  celestial 
kingdom,  and  the  other  the  spiritual  king- 

*  That  is,  a  complex  whole  which  constitutes  a  unity 
[Tb.] 


38  DOCTRINE    OF    LIFE  [jST.  32 

dom.  The  lieavens  that  receive  more  from 
■Divine  good  constitute  the  celestial  king- 
dom, and  those  which  receive  more  from 
Divine  truth  constitute  the  spiritual  king- 
dom. (Concerning  these  two  kingdoms 
into  which  the  heavens  are  divided,  see 
the  work  on  Henven  and  Hell,  n.  20-28.) 
But  still  the  angels  of  all  the  heavens  are 
in  wisdom  and  intelligence  in  proportion 
to  the  degree  in  which  the  good  in  them 
makes  a  one  with  truth.  The  good  that 
does  not  make  a  one  with  truth  is  to  them 
not  good ;  and  on  the  other  hand  the  truth 
that  does  not  make  a  one  with  good  is  to 
them  not  truth.  From  this  we  see  that 
good  conjoined  with  truth  constitutes  love 
and  wisdom  in  both  angel  and  man ;  and 
as  an  angel  is  an  angel,  and  a  man  a  man, 
froui  the  love  and  wisdom  in  him,  it  is 
evident  that  good  conjoined  with  truth 
causes  an  angel  to  be  an  angel  of  heaven, 
and  a  man  a  man  of  the  church. 

33.  As  good  and  truth  are  a  one  in  the 
Lord,  and  proceed  as  a  one  from  Him,  it 


N.  83]  DOCTRINE    OF    LIFE  39 

follows  that  good  loves  truth  and  ttuth 
loves  good,  and  they  will  to  be  a  one.  It 
is  the  same  with  their  opposites  :  evil  loves 
falsity,  and  falsity  loves  evil,  and  these  will 
to  be  a  one.  In  the  following  pages  the 
conjunction  of  good  and  truth  will  be  called 
the  Heavenly  Marriage,  and  that  of  evil 
and  falsity  the  Infernal  Marriage. 

34.  It  follows  from  these  premises  that 
in  proportion  as  any  one  shuns  evils  as  sins, 
in  the  same  proportion  he  loves  truths  (for 
in  the  same  proportion  he  is  in  good,  as  has 
been  shown  in  the  preceding  cliapter) ;  and 
also  that  in  proportion  as  any  one  does  not 
shun  evils  as  sins,  in  the  same  proportion 
he  does  not  love  truths^  because  in  the  same 
proportion  he  is  not  in  good. 

35.  It  is  indeed  possible  for  a  man  to 
love  truths  who  does  not  shun  evils  as  sins ; 
yet  he  does  not  love  them  because  they  are 
truths,  but  because  they  minister  to  his 
reputation,  and  thereby  to  his  honors  or 
gains,  so  that  if  they  do  not  ^minister  to  it 
he  loves  them  nofcj  lil  ^.;ilf  K-nji  ■} 


40  DOCTRINE    OF    LIFE  [N.  36 

36.  Good  is  of  the  will,  truth  of  the  un- 
derstanding. From  the  love  of  good  in  the 
will  proceeds  the  love  of  truth  in  the  un- 
derstanding; from  the  love  of  truth  pro- 
ceeds the  perception  of  truth ;  from  the 
perception  of  truth  comes  thought  about 
truth ;  and  from  all  of  these  together  comes 
the  acknowledgment  of  truth  which  in  the 
true  sense  is  faith.  (That  this  is  the  pro- 
gression from  the  love  of  good  to  faith,  will 
be  shown  in  the  treatise  on  Divine  Love  and 
Divine  Wisdom.) 

37.  As  good  is  not  good  unless  it  is  con- 
joined with  truth,  as  already  said,  it  follows 
that  previous  thereto  good  does  not  come 
into  manifest  being.  But  as  it  continually 
desires  to  come  into  manifest  being  it  longs 
for  and  procures  truths  in  order  to  do  so,  for 
truths  are  the  agency  of  its  nourishment  and 
formation.  This  is  the  reason  why  a  man 
loves  truths  in  tlie  same  proportion  that  he  is 
in  good,  consequently  in  the  same  proportion 
that  he  shuns  evils  as  sins,  for  it  is  in  propor- 
tion that  he  does  this  that  any  pne  is  in  good. 


N    38]  DOCTRINE    OF    LIFE  41 

38.  Ill  proportion  as  any  one  is  in  good, 
and  fromgood  loves  truths,  in  the  same  pro- 
portion he  loves  the  Lord,  because  the  Lord 
is  good  itself  and  truth  itself.  The  Lord 
is  therefore  with  man  in  good  and  in  truth. 
If  the  latter  is  loved  from  good  the  Lord 
is  loved,  but  not  otherwise.  This  the  Lord 
teaches  in  John : — 

He  that  hath  My  commandments,  and  doeth 
them,  he  it  is  that  loveth  Me  ;  He  that  loveth  Me 
not  keepeth  not  My  words  (xiv.  21,  24). 

If  ye  keep  My  commandments,  ye  shall  abide 
in  My  love  (xv.  10).  , 

The  "  commandments"  and  "  words"  of  the 
Lord  are  truths. 

39.  That  good  loves  truth  may  be  illus- 
trated by  comparison  with  a  priest,  a  sol- 
dier, a  trader,  and  an  artificer.  With  a 
jiriest : — If  he  is  in  the  good  of  the  priest- 
hood, which  is  to  care  for  the  salvation  of 
souls,  to  teach  the  way  to  heaven,  and  to 
lead  those  whom  he  teaches,  then  in  pro- 
portion as  he  is  in  this  good  (thus  from  his 
love  and  its  desire)  he  acquires  the  truths 


42  DOCTRINE    OF    LIFE  [n.  39 

which  he  may  teach,  and  by  means  of  which 
he  may  lead.  But  a  priest  who  is  not  in  the 
good  of  the  priesthood,  but  is  in  the  de- 
light of  his  office  from  the  love  of  self  and 
of  the  world,  which  to  him  is  the  only  good, 
he  too  from  his  love  and  its  desire  acquires 
those  truths  in  abundance  in  proportion  as 
he  is  inspired  by  the  delight  which  is  his 
good.  With  a  soldlei- : — If  he  is  in  the  love 
of  military  service,  and  is  sensible  of  its 
good,  whether  it  be  that  of  national  defense, 
or  that  of  his  own  fame,  from  this  good  and 
according  to  it  he  acquires  its  special  knowl- 
edge, and  if  he  is  a  commander,  its  intelli- 
gence ;  these  are  like  truths  by  which  the 
delight  of  love  which  is  his  good  is  nour- 
ished and  formed.  With  a  trader : — If  he 
has  taken  up  this  calling  from  the  love  of 
it,  he  learns  with  avidity  everything  that 
enters  into  and  makes  up  that  love  as  its 
means ;  these  also  are  like  truths,  while 
trading  is  his  good.  With  an  artificer: — 
If  he  applies  himself  with  earnestness  to 
his  work,  and  loves  it  as. the  good  of  his 


N.  30]  DOCTRINE    OF    LIFE  43 

life,  he  purchases  tools,  and  perfects  him- 
self by  whatever  pertains  to  a  knowledge 
of  it,  and  by  these  means  he  so  does  his 
work  that  it  is  a  good.  From  these  com- 
parisons it  is  evident  that  truths  are  the 
means  through  which  the  good  of  love 
comes  into  manifest  being,  and  becomes 
something;  consequently  that  good  loves 
truths  in  order  that  it  may  do  so.  Hence 
in  the  Word  to  "  do  the  truth"  means  to 
cause  good  to  come  into  manifest  being. 
This  is  meant  by 

Doing  the  truth  {John  iii.  21)  ; 

Doing  the  Lord's  sayings  {Luke  vi.  47)  ; 

Keeping  His  commandments  {John  xiv.  24)  ; 

Doing  His  words  (Matt.  \'ii.  24)  ; 

Doing  the  Word  of  God  (Luke  viii.  21) ;  and  by 

Doing  the  statutes  and  judgments  (Lev.  xviii.  5). 

And  this  also  is  to  **  do  what  is  good,"  and 
to  "  bear  fruit,"  for  "  good"  and  "  fruit"  are 
that  which  comes  into  manifest  being  (est 
id  quod  existit). 

40.  That  good  loves  truth  and  wills  to 
be  conjoined  with  it,  may  also  be  illustrated 


44  DOCTRINE    OF    LIFE  [x.  40 

by  comparison  with  food  and  water,  or  with 
bread  and  wine.  Both  are  necessary.  Food 
or  bread  alone  effects  nothing  in  the  body 
in  the  way  of  fiourishment ;  it  does  so  only 
together  with  water  or  with  wine ;  and  there- 
fore the  one  has  an  appetite  and  longing  for 
the  other.  Moreover  in  the  Word  "  food'" 
and  "bread"  mean  good,  in  the  spiritual 
sense ;  and  "  water"  and  "  wine"  mean 
truth. 

41.  From  all  that  has  been  said  it  is  now 
evident  that  he  who  shuns  evils  as  sins, 
loves  truths  and  longs  for  them ;  and  that 
the  more  he  shuns  them,  so  much  the  more 
love  and  longing  does  he  feel,  because  so 
much  the  more  he  is  in  good.  The  result 
is  that  he  comes  into  the  heavenl}^  marriage, 
which  is  the  marriage  of  good  and  truth,  in 
which  is  heaven,  and  in  which  must  be  the 
church. 


N.  42]  DOCTRINE    OF    LIFE  45 

Y. 

In  proportion  as  any  one  shuns  Evils 
AS  Sins,  in  the  same  proportion  he 
HAS  Faith,  and  is  Spiritual. 

42.  Faith  and  life  are  distinct  from  each 
other  in  the  same  way  as  are  thinking  and 
doing;  and  as  thinking  is  of  the  under- 
standing and  doing  is  of  the  will,  it  fol- 
lows that  faith  and  life  are  distinct  from 
each  other  in  the  same  way  as  are  the 
understanding  and  the  will.  He  who 
knows  the  distinction  between  the  two 
latter  knows  that  between  the  two  former; 
and  he  who  knows  the  conjunction  of  the 
two  latter  knows  that  of  the  two  former. 
For  this  reason  something  shall  first  be 
set  forth  about  the  understanding  and  the 

will      i]  '    ■      .  '     ; 

43.'  Man  possesses  two  faculties,  one  of 
which  is  called  the  Will,  and  the  other  the 
Undei-standing.  They  are  distinct  from 
each  other,  but  are  so.  created  that  they 


46  DOCTRINE    OF    LIFE  [n.  43 

may  be  a  one,  and  when  they  are  a  one 
they  are  called  the  Mind,  so  that  the  human 
mind  consists  of  these  two  faculties,  and 
the  whole  of  man's  life  is  in  them.  Just 
as  all  things  in  the  universe  that  are  in 
accordance  with  Divine  order  bear  relation 
to  good  and  truth,  so  do  all  things  in  man 
bear  relation  to  the  will  and  the  under- 
standing ;  for  the  good  in  a  man  belongs 
to  his  will  and  the  truth  in  him  belongs  to 
his  understanding,  these  two  faculties  be- 
ing their  receptacles  and  subjects  ;  the  will, 
of  all  things  of  good,  and  the  understand- 
ing of  all  things  of  truth.  The  goods  and 
truths  in  a  man  are  nowhere  else,  and  so 
therefore  neither  are  the  love  and  faith,  be- 
cause love  is  of  good  and  good  is  of  love, 
and  faith  is  of  truth  and  truth  is  of  faith. 
It  is  of  the  utmost  importance  to  know 
how  the  will  and  the  understanding  make 
one  mind.  They  do  so  in  the  same  way 
that  good  and  truth  make  a  one,  for  there 
is  a  like  marriage  between  the  will  and  the 
understanding  to  that  which  exists  between 


N-  48]  DOCTRINE    OF    LIFE  47 

good  and  truth.  The^nature  of  this  latter 
marriage  has  been  in  some  measure  told  in 
the  preceding  chapter,  and  to  this  we  should 
add  that  just  as  good  is  the  very  being  (esse) 
of  a  thing,  and  truth  is  its  derivative  mani- 
festation (existere),  so  the  will  in  man  is 
the  veiy  being  of  his  life,  and  the  under- 
standing is  its  derivative  manifestation, 
for  the  good  that  is  of  the  will  shapes  it- 
self forth  in  the  understanding,  and  pre- 
sents itself  to  view  within  fixed  and  settled 
outlines  (cet'to  modu). 

44.  It  has  been  shown  above  (n.  27, 28) 
that  a  man  may  know  many  things,  may 
think  them  over,  may  understand  them, 
and  yet  may  not  be  wise.  And  as  it  is 
the  province  of  faith  to  know  and  to  think, 
and  still  more  to  understand,  that  a  thing 
is  true,  a  man  may  well  believe  that  he  has 
faith  and  yet  not  have  it.  The  reason  why 
he  has  it  not,  is  that  he  is  in  evil  of  life, 
and  evil  of  life  and  truth  of  faith  cannot 
possibly  act  as  a  one.  The  evil  of  life  de- 
stroys tlie  truth  of  faith,  because  the  evil 


48  DOCTRINE    OF    LIFE  [n.  44 

of  life  is  of  the  will  'kiid  the  truth  of  faith 
is  of  the  understanding,  and  the  will  leads 
the  understanding  and  makes  it  act  as  a 
one  with  itself,  so  that  if  there  is  anything 
in  the  understanding  that  is  not  in  accord 
with  the  will,  and  the  man  is  left  to  him- 
self, and  thinks  from  his  own  evil  and  the 
love  of  it,  he  then  either  casts  out  the  truth 
that  is  in  the  understanding,  or  else  by 
falsifying  it  forces  it  into  oneness.  Quite 
diiferent  is  it  with  those  who  are  in  the 
good  of  life  :  such  when  left  to  themselves 
think  from  what  is  good,  and  love  the  truth 
that  is  in  the  understanding  because  it  is 
in  accord.  In  this  way  there  takes  place 
a  conjunction  of  faith  and  life  such  as  is 
that  of  truth  and  good,  and  both  these  con- 
junctions are  like  that  of  the  understand- 
ing and  the  will. 

45.  From  all  this  then  it  follows  that 
just  in  so  far  as  a  man  shuns  evils  as  sins, 
just  so  far  has  he  faith,  because  just  so  far 
is  he  in  good,  as  shown  above.  This  is 
coniirmed   also  by   its   contrary :   that  he 


N.  46]  DOCTRINE    OF    LIFE  4^ 

who  does  not  shun  evils  as  sins,  has  not 
faith  because  he  is  in  evil,  and  evil  in- 
wardly hates  truth.  Outwardly  indeed  he 
may  aet  as  a  friend  to  truth,  and  suffer  it 
to  be  in -the  understanding,  may  even  love 
to  have  it  there;  but  when  what  is  out- 
ward is  put  off,  as  is  done  after  death,  he 
first  ca^  out  truth  his  friend  in  this  world, 
then  denies  that  it  is  truth,  and  finally 
feels  aversion  for  it. 

46.  The  faith  of  an  evil  man  is  an  in- 
tellectual  faith,  in  which  there  is  nothing 
of  good  from  the  will.  Thus  it  is  a  dead 
faith,  which  is  like  the  breathing  of  the 
lungs  without  there  being  any  life  or  soul 
in  it  from  the  heart.  'Moreover  the  under- 
standing corresponds  to  the  lungs,  and  the 
will  to  the  heart.  Such  faith  is  also  like 
a  good-looking  harlot  dressed  up  in  crim- 
son and  gold,  but  full  of  disease  and  cor- 
ruption. A  harlot  also  corresponds  to  the 
falsification  of  ti-uth,  and  therefore  in  the 
W(^rd  signifies  it.  Such  faith  is  also  like 
a  tree  luxuriant  in  foliage  but  barren  of 
4 


60  DOCTKINE    OF    LIFE  [n.  46 

fruit,  which,  the  gardener  cuts  down.  A 
tree  moreover  signifies  a  man,  its  leaves 
and  blossoms  signify  the  truths  of  faith, 
and  its  fruit  the  good  of  love.  But  very- 
different  is  that  faith  in  the  understanding 
which  has  in  it  good  from  the  will.  This 
faith  is  living,  and  is  like  a  breathing  oi 
the  lungs  in  which  there  is  life  and  soul 
from  the  heart.  It  is  also  like  a  lovely- 
wife  whose  chastity-  endears  her  to  her 
husband.  It  is  also  like  a  tree  that  bears 
fruit. 

47.  There  are  many  things  that  appear 
to  be  mere  matters  of  faith,  such  as  that 
there  is  a  God ;  that  the  Lord,  who  is  God, 
is  the  Redeemer  and  Saviour ;  that  there 
is  a  heaven  and  a  hell;  that  there  is  a  life 
after  death ;  and  many  other  things  of 
which  it  is  not  said  that  they  are  to  be 
done,  but  that  they  are  to  be  believed. 
These  things  of  faith  also  are  dead  with  a 
man  who  is  in  evil,  but  are  living  with  a 
man  who  is  in  good.  The  reason  is  that  a 
man  who  is  in  good  not  only  acts  aright 


N.  47]  DOCTRINE    OF    LIFE  51 

from  the  will  but  also  thinks  aright  from 
the  understanding,  and  this  not  only  be- 
fore the  world  but  also  before  himself 
when  he  is  alone.  Not  so  a  man  who  is 
in  evil. 

48.  We  have  said  that  these  things  ap- 
pear to  be  mere  matters  of  faith.  But  the 
thought  of  the  understanding  derives  its 
coming  into  manifest  being  (trahit  suum 
existere)  from  the  love  of  the  will,  which  is 
the  inmost  being  {qui  est  esse)  of  the  thought 
in  the  understanding,  as  has  been  said  above 
(n.  43).  For  whatever  any  one  wills  from 
love,  he  wills  to  do,  he  wills  to  think,  he 
wills  to  imderstand,  and  he  wills  to  speak ; 
or,  what  is  the  same, .  whatever  any  one 
loves  from  the  will,  he  loves  to  do,  he 
loves  to  think,  he  loves  to  understand, 
and  he  loves  to  speak.  To  this  is  also  to 
be  added,  that  when  a  man  shuns  what 
is  evil  as  a  sin,  he  is  in  the  Lord,  as 
shown  above,  and  the  Lord,  then  works 
evei-ything.  And  therefore  to  those  who 
asked    Him   what   they    should    do    that 


52  DOCTRINK    OF    LIFE  [jT.  48 

they  might  work  the  works  of  God,  He 
said  : — 

This  is  the  work  of  God,  that  ye  believe  iii  Him 
whom  He  hath  sent  (John  vi.  28,  29). 

To  "believe  in  the  Lord"  is  not  only  to 
think  that  He  is,  but  also  to  do  His  words, 
as  He  teaches  elsewhere. 

49.  That  those  who  are  in  evils  have  no 
faith,  no  matter  how  much  they  may  sup- 
pose themselves  to  have*  it,  has  been  shown 
in  the  spiritual  world  in  the  case  of  persons 
of  this  character.  They  were  brought  into 
a  heavenly  society,  which  caused  the  spir- 
itual sphere  of  faith  as  existing  with  the 
angels  to  enter  into  the  interiors  of  their 
faith,  and  the  result  was  that  the  angels 
perceived  that  those  persons  possessed  only 
what  is  natural  or  external  of  faith,  and  not 
what  is  spiritual  or  internal  of  it,  and  there- 
fore those  persons  themselves  confessed 
that  they  had  nothing  whatever  of  faith, 
and  that  in  the  world  they  had  persuaded 
themselves  that  to  believe  or  have  faith 
consists  in  thinking  a  thing  to  be  true,  no 


N.  49]  DOCTRINE    OF   ilFE  53 

matter  what  the  ground  for  so  thinking. 
Very  different  was  perceived  to  be  the 
faith  of  those  who  had  not  been  in  evil. 

50.  From  all  this  it  may  be  seen  what 
spiritual  faith  is ;  and  also  what  is  faith  not 
spiritual.  Spiritual  faith  exists  with  those 
who  do  not  commit  sins,  for  those  who  do 
not  commit  sins  do  things  that'are  good, 
not  from  themselves  but  from  the  Lord  (see 
above,  n.  18-21),  and  through  faith  become 
spiritual.  Faith  with  these  is  the  truth. 
This  the  Lord  teaxjhes  in  John : — 

This  is  the  judgment,  that  the  light  is  come  into 
tJie  world,  and  men  loved  the  darkness  rather  than 
the  light,  because  their  works  were  evil.  For  every 
one  that  doeth  evil  hateth  the  light,  and  cometh 
not  to  the  light,  lest  his  works  should  be  reproved. 
But  he  that  doeth  the  truth  cometh  to  the  light, 
that  his  works  may  be  made  manifest,  that  they 
have  been  wrought  in  God  (iii.  19-21). 

51.  All  the  foregoing  is  confirmed  by  the 
following  passages  in  the  Word  : — 

A  good  than  out  of  the  ^ood  treasure  of  his  heart 
bringeth  forth  that  which  is  good  ;  and  an  evil  man 
out  of  the  evil  treasure  of  his  heart  bringeth  forth 


64  DOCTRINE    OF    LIFE  [n.  61 

that  which  is  evil,  for  out  of  the  abundance  of  the 
heart  the  mouth  speaketh  {Luke  vi.  46  ;  Matt.  xii. 
36). 

The  "  heart"  in  the  Word  means  man's  will, 
and  as  inan  thinks  and  speaks  from  this,  it 
is  said  :  "  Out  of  the  abundance  of  the  heart 
the  mouth  speaketh." 

Not  that  which  goeth  into  the  mouth  defileth 
the  man  ;  but  that  which  goeth  out  of  the  heart, 
this  defileth  the  man  {Matt.  xv.  11,  18). 

The  "  heart"  here  too  means  the  will.  Jesus 
said  of  the  woman  who  anointed  His  feet 
with  ointment : — 

Her  sins  are  forgiven  ;  for  she  loved  much  ;  thy 
faith  hath  saved  thee  {Luke  vii.  47,  50) ; 

from  which  it  is  evident  that  when  sins 
have  been  remitted  or  forgiven,  thus  when 
they  exist  no  longer,  faith  saves.  That 
those  are  called  "  sons  of  God"  and  "  born 
of  God"  who  are  not  in  the  Own  of  their 
will,  and  consequently  are  not  in  the  Own 
of  their  understanding ;  that  is  to  say,  who 
are  not  in  evil  and  from  this  in  falsity ; 
and  that  these  are  they  who  believe  in  the 


N.  6l]  DOCTRINE    OF    LIFE  66 

Lord,  He  Himself  teaches  in  John  i.  12, 
13,  which  passage  may  be  seen  explained 
above  in  n.  17,  at  the  end. 

52.  From  these  premises  there  follows 
this  conclusion : — That  no  man  has  in  him 
a  grain  of  truth  more  than  he  has  of  good ; 
thus  that  he  has  not  a  grain  of  faith  more 
than  he  has  of  life.  In  the  understanding 
indeed  there  may  exist  the  thought  that 
such  or  such  a  thing  is  true,  but  not  the  ac- 
knowledgment which  is  faith,  unless  there 
is  consent  thereto  in  the  will.  Thus  do  faith 
and  life  keep  step  as  they  walk.  From  all 
this  it  is  now  evident  that  in  proportion  as 
any  one  shuns  evils  as  sins,  in  the  same 
proportion  he  has  faith  and  is  spiritual. 


56  DOCTRINE    OF    LIFE  [n.   53 


VI. 


The  Decalogue  teaches  what  Evils 

ARE  Sins. 

53.  What  nation  in  the  wide  world  is 
not  aware  that  it  is  evil  to  steal,  to  commit 
adultery,  to  kill,  and  to  bear  false  witness  ? 
If  men  were  not  aware  of  this,  and  if  they 
did  not  by  laws  guard  against  the  commis- 
sion of  these  evils,  it  would  be  all  over 
with  them  ;  for  without  such  laws  the  com- 
munity, the  commonwealth,  and  the  king- 
dom would  perish.  Who  can  imagine  that 
the  Israelitish  nation  was  so  much  more 
senseless  than  other  nations  as  not  to  know 
that  these  were  evils  ?  One  might  therefore 
wonder  why  these  laws,  known  as  they  are 
the  world  over,  were  promulgated  from 
Mount  Sinai  by  Jehovah  Himself  with  so 
great  a  miracle.  But  listen :  they  were  pro- 
mulgated with  so  great  a  miracle  in  order 
that  men  may  know  that  these  laws  are  not 
only  civic  and  moral  laws,  but  are  also  spir- 


N.  53]  DOCTRINE    OF    LIFE  57 

itual  laws ;  and  that  to  act  contrary  to  them 
is  not  only  to  do  evil  to  a  fellow-citizen  and 
to  the  community,  but  is  also  to  sin  against 
God.  For  this  reason  those  laws,  through 
promulgation  from  Mount  Sinai  by  Jeho- 
vah, were  made  laws  of  religion ;  for  it  is 
evident  that  whatever  Jehovah  God  com- 
mands, He  commands  in  order  that  it  maj 
be  of  religion,  and  that  it  is  to  be  done  for 
His  sake,  and  for  the  sake  of  the  man  that 
he  may  be  saved. 

54.  As  these  laws  were  the  first-fruits 
of  the  Word,  and  therefore  the  first-fruits 
of  the  church  that  was  to  be  again  set  up 
by  the  Lord  with  the  Israelitish  nation,  and 
as  they  were  in  a  brief  summary  a  complex 
of  all  those  things  of  religion  by  means  of 
which  there  is  conjunction  of  the  Lord  with 
man  and  of  man  with  the  Lord,  they  were 
so  holy  that  nothing  is  more  so. 

55.  That  they  were  most  holy  is  evident 
from  the  fact  that  Jehovah  Himself  (that 
is,  the  Lord)  came  down  upon  Mount  Sinai 
in  fire,  and  with  angels,  an4  promulgated 


58  DOCTRINE    OF    LIFE  [y[.  55 

them  from  it  by  a  living  voice,  and  that  the 
people  had  prepared  themselves  for  three 
days  to  see  and  to  hear ;  that  the  mountain 
was  fenced  about  lest  any  one  should  go 
near  it  and  should  die  ;  that  neither  were 
the  priests  nor  the  elders  to  draw  near,  but 
Moses  only ;  that  those  laws  were  written 
by  the  finger  of  God  on  two  tables  of  stone ; 
that  when  Moses  brought  the  tables  down 
from  the  mountain  the  second  time,  his  face 
shone  ;  that  the  tables  were  afterwards  laid 
away  in  the  ark,  and  the  ark  in  the  inmost 
of  the  taberuacle,  and  upon  it  was  placed 
the  mercy-seat,  and  upon  this  cherubs  of 
gold ;  that  this  was  the  most  holy  thing  of 
their  church,  being  called  the  holy  of 
holies ;  that  outside  the  veil  that  hung 
before  it  there  were  placed  things  that 
represented  holy  things  of  heaven  and 
the  church,  namely,  the  lampstand  with 
its  seven  golden  lamps,  the  golden  altar  of 
incense,  and  the  table  overlaid  with  gold  on 
which  were  the  loaves  of  faces,  and  sur- 
rounded with  curtains  of  fine  linen,  bright 


N.  56]  DOCTRINE    OF    LIFE  59 

crimson,  and  scarlet.  The  holiness  of  this 
whole  tabernacle  had  no  other  source  than 
the  Law  that  was  in  the  ark.  [2]  On  ac- 
count of  this  holiness  of  the  tabernacle 
from  the  Law  in  the  ark,  the  whole  people 
of  Israel,  by  command,  encamped  around 
it  in  the  order  of  their  tribes,  and  marched 
in  order  after  it,  and  there  was  then  a  cloud 
over  it  by  day,  and  a  fire  by  night.  On 
account  of  the  holiness  of  that  Law,  and 
the  presence  of  the  Lord  in  it,  the  Lord 
spoke  with  Moses  above  the  mercy-seat 
between  the  cherubs,  and  the  ark  was 
called  "  Jehovah  there."  Aaron  also  was 
not  allowed  to  enter  within  the  veil  except 
with  sacrifices  and  incense.  Because  that 
Law  was  the  very  holiness  of  the  church, 
the  ark  was  brought  by  David  into  Zion ; 
and  later  it  was  kept  in  the  midst  of  the 
temple  at  Jerusalem,  and  constituted  its 
shrine.  [3]  On  account  of  the  Lord's  pres- 
ence in  that  Law  and  around  it,  mira<jles 
were  wrought  by  the  ark  in  which  was  that 
Law  :  the  waters  of  Jordan  were  cleft  asun- 


60  DOOTKINE    OF    LIFE  [n.   55, 

del',  and  so  long  as  the  ark  was  resting  in  the 
midst  of  it,  the  people  passed  over  on. dry 
ground ;  when  the  ark  was  carried  round  the 
walls  of  Jericho  they  fell ;  Dagon  the  god  of 
the  Philistines  fell  down  before  it,  and  after- 
wards lay  on  the  threshold  of  the  temple 
without  his  head ;  and  on  its  account  the 
Bethsheraites  were  smitten  to  the  number  of 
many  thousands  ;  not  to  mention  other  mir- 
acles. These  were  all  performed  solely  by 
the  Lord's  presence  in  His  Ten  Words,  which 
are  the  commandments  of  the  decalogue. 

56.  So  great  a  power  and  so  great  a  holi- 
ness existed  in  that  Law  for  the  further 
reason  that  it  was  a  complex  of  all  things 
of  religion ;  for  it  consisted  of  two  tables  of 
which  the  one  contains  all  things  that  are 
on  the  part  of  God,  and  the  other  in  a  com- 
plex aj.1  things  that  are  on  the  part  of  man. 
The  commandments  of  this  Law  are  there- 
fore called  the  ''  Ten  Words,"  and  are  so 
called  because  "  ten"'  signifies  all.  But  how 
this  Law  is  a  complex  of  all  things  of  re- 
ligion will  be  seen  in  the  following  chapter,' 


N.   67]  DOCTRINE    OF    LIFE  61 

57.  Ais'by  means  of  this  Law  there  is  a 
conjunction  of  the  Lord  with  man  and  of 
man  with  the  Lord,  it  is  called  the  "Cov- 
enant," and  the  "Testimony,"  the  "Cov- 
enant" becaiise  it  conjoins,  and  the  "  Tes- 
tipiony"  because  it  bears  witness,  for  a 
"covenant"  signifies  conjunction,  and  a 
"  testimony"  the  attestation  of  it.  For  this 
reason  there  were  two  tables,  one  for  the 
Lbfd  and  the  other  for  man.  The  c6ia- 
jtinction  is  effected  by  the  Lord,  but  only 
when  the  man  does  the  things  that  have 
been  written  in  his  table.  For  the  Lord  is 
constantly  present  and  working,  and  wills 
to  enter  in,  but  man  must  open  to  the  Lord 
in  the  freedom  which  he  has  from  Him; 
for  the  Lord  says  :r*7T..|,,,      .  ,,  ,     : 

Behold,  I  stand  at  thfe  doorjf&jid  knock  ;  if  any 
man  hear  My  voice,  and  open  the  door,  1  will'come 
in  to  him,  and  will  sup  with  hini,  and  hk  w^h  Me 
{Ttev.  iii.  20).         >■  '  '  )''-■«'!    ■   ■   •-■'•'f  i^'iT 

58i  In  the  second  table^  which  is  iqr 
man,  it  is  not  said  that  man  must  do  this 
or  that  good,  but  that  he  must  not  do  this 


62  DOCTRINE    OF    LIFE  [n.   58 

or  that  evil,  as  for  example,  "  Thou  shalt 
not  kill,  Thou  shalt  not  commit  adultery. 
Thou  shalt  not  steal,  Thou  shalt  not  bear 
false  witness.  Thou  shalt  not  covet."  The 
reason  is  that  man  cannot  (io  any  good 
whatever  from  himself,  but  when  he  no 
longer  does  evils,  then  he  does  good,  not 
from  himself  but  from  the  Lord.  That  by 
the  power  of  the  Lord  a  man  is  able  to 
shun  evils  as  of  himself  if  he  begs  for  that 
power,  will  be  seen  in  the  following  pages. 
59.  What  has  been  said  above  (n.  55) 
respecting  the  promulgation,  holiness,  and 
power  of  that  Law,  will  be  found  in  the 
following  places  in  the  Word  : — 

That  Jehovah  came  down  on  Mount  Sinai  in 
fire,  and  that  the  mountain  smoked  and  quaked, 
and  that  there  were  tliunderings,  lightnings,  a 
thick  cloud,  and  the  voice  of  a  tnimpet  (Exod. 
xix.  16,  18  ;  Deut.  iv.  11 ;   v.  22-26). 

That  before  the  descent  of  Jehovah  the  people 
prepared  and  sanctified  themselves  for  three  days 
(Exod.  xix.  10,  11,  15). 

That  bounds  were  set  round  the  mountain,  lest 
any  one  should  come  near  its  base,  and  should  die  ; 


N.   59]  DOCTRINE    OF    LIFE  63 

and  that  not  even  were  the  priests  to  come  near, 
but  Moses  only  (Exod.  xix.  12,  13,  20-23  ;  xxiv. 
1,  2). 

That  the  Law  was  promulgated  from  Mount 
Sinai  (Exod.  xx.  2-17 ;  Deut.  v.  6-21). 

That  that  Law  was  written  by  the  finger  of  God 
on  two  tables  of  stone  (Exod.  xxxi.  18  ;  xxxii.  15, 
16 ;  Deut.  ix..  10). 

That  when  Moses  brought  those  t?kbles  down 
from  the  mountain  the  second  time,  his  face  shone 
(Exod.  xxxiv.  29-35). 

That  the  tables  were  kept  in  the  ai"k  (Exod. 
XXV.  16  ;  xl.  20  ;  Deut.  x.  5 ;  1  Kings  viii.  9). 

That  upon  the  ark  was  placed  the  mercy-seat, 
and  upon  this  the  golden  cherubs  (Exod.  xxv.  17- 
21). 

That  the  ark,  together  with  the  mercy-seat  and 
the  cherubs,  constituted  the  inmost  of  the  taber- 
nacle, and  that  the  golden  lampstand,  the  golden 
altar  of  incense,  and  the  table  overlaid  with  gold 
on  which  were  the  loaves  of  faces,  constituted  the 
exterior  of  the  tabernacle  ;  and  the  ten  curtains 
of  fine  linen,  bright  crimson,  and  scarlet,  its  outer- 
most (Exod.  xxv.  1-end  ;  xxvi.  1-end ;  xl.  17- 
28). 

Tliat  the  place  where  the  ark  was,  was  called 
the  holy  of  holies  (Exod.  xxvi.  33). 

That  the  whole  people  of  Israel  encamped 
around  the  habitation  in  order  according  to  their 


64  DOCTRINE    OF    LIFE  [n.   59 

tribes,  and  marched  in  order  after  it  {Num.  ii. 
1-end). 

That  there  was  then  over  the  habitation  a  cloud 
by  day  and  a  fire  by  night  {Exod.  xl.  38  ;  Num.  ix. 
15-end  ;  xiv.  14  ;  Deut.  i.  33). 

That  the  Lord  spoke  with  Moses  from  o\er  the 
ark  between  the  chembs  {Exod.  xxv.  22  ;  Num. 
vii.  89). 

Tliat  the  ark,  from  the  Law  within  it,  was 
called  Jehovah-There,  for  when  the  ark  set  for- 
ward, Moses  said,  Rise  up,  Jehovah  ;  and  when 
it  rested  he  said,  Return  Jehovah  {Num.  x.  35,  36), 
and  see  further  2  Sam.  vi.  2  ;  Ps.  cxxxii.  7,  8. 

That  on  account  of  the  holiness  of  that  Law 
Aaron  was  not  allowed  to  enter  within  the  veil 
except  with  sacrifices  and  with  incense  {Lev.  xvi. 
2-14,  etc.). 

That  the  ark  was  brought  into  Zion  by  David 
with  sacrifices  and  with  shouting  (2  Sam.  vi.  1-19). 
That  on  that  occasion,  Uzzah,  who  touched  it^  died 
(verses  6  and  7).  "    '     "^'    '  ''  ' 

That  the  ark  was  placed  in  the  midst  of  the 
temple  in  Jerusalem,  where  it  constituted  the 
shrine  {\  Kings  vi.  19,  etc.  ;  viii.  3-9).  '-'   '■"'''"'" 

That  by  the  Lord's  presence  and  power  in  £he 
Law  that  was  in  the  ark,  the  waters  of  Joixian  were 
cleft  asunder,  and  so  long  as  the  ark  rested  in  the 
midst  of  it,  the  people  passed  over  on  dry  ground 
(Josh.  iii.  1-17  ;  iv.  5-20). 


N.  59]  DOCTRINE    OP    LIFE  66 

That  when  the  ark  was  carried  around*  them, 
the  walls  of  Jericho  fell  (Josh.  vi.  1-20). 

That  Dagon  the  gotl  of  the  Philistines  fell  to  the 
earth  before  the  ark,  and  afterwards  lay  upon  the 
threshold  of  the  temple  headless  (1  Sam.  v.  1-4). 

That  on  account  of  the  ark  the  Bethshemites 
were  smitten,  to  the  number  of  many  thousands 
(1  Sam.  vi.  19). 

60.  That  the  tables  of  stone  on  which 
the  Law  was  written  were  called  "the 
tables  of  the  covenant,"  and  that  from 
them  the  ark  was  called  "the  ark  of  the 
covenant,"  and  the  Law  itself  "the  cov- 
enant," see  Num.  x.  33 ;  PetU,  iv.  13,  23 ; 
V.  2,  3 ;  ix.  9 ;  Josh.  iii.  11 ;  1  King.-i  viii. 
19,  21 ;  ftev.  xi.  19 ;  and  in  iijany  other 
places.  The  reason  why  the  Law  was 
called  the  "  covenant,"  is  that  "  covenant" 
signifies  conjunction ;  and  it  is  therefore 
said  of  the  Lord  that  :— 

He  shall  be  for  a  coTemant  to  th^  people  (J»a. 
xlii.  6  ;  xlix.  8  ; 

and  He  is  called  : — 

The  messenger  of  the  covenant  (Mai.  iii.  1) , 
5 


66  DOCTRINE    OF    LIFE  [n.  60 

and  His  blood  :— 

The  blood  of  the  covenant  {Matt.  xxvi.  28 ; 
Zech.  ix.  11  ;  Exod.  xxiv.  4-10). 

And  therefore  the  Word  is  called  the  "  Old 
Covenant,"  and  the  "  New  Covenant." 
Moreover  covenants  are  made  for  the  sake 
of  love,  friendship,  association,  and  thus 
for  the  sake  of  conjunction. 

61 .  That  the- commandments  of  this  Law 
were  called  the  "  Ten  Words,"  see  Exod. 
xxxiv.  28;  Deut.  iv.  13;  x.  4.  Thej  are 
so  called  because  "ten"  signifies  all,  and 
"  words"  signifies  truths,  for  there  were 
more  than  ten  words.  As  "ten"  signifies 
all, 

The  curtains  of  the  tabernacle  were  ten  (Exod. 
xxvi.  1)  ; 

And  for  the  same  reason  the  Lord  said 

That  a  certain  man  who  was  to  receive  a  king- 
dom, called  ten  of  his  servants,  and  gave  them  ten 
pounds  to  trade  with  (Luke  xix.  13). 

And  for  the  same  reason  also  the  Lord 

Likened  the  kingdom  of  the  heavens  to  ten  vir- 
gins (MM.  XXV.  1). 


N.  6l]  DOCTRINE    OF    LIFE  67 

For  the  same  reason  also, 

The  dragon  is  described  as  having  ten  horns, 
and  upon  liis  honis  ten  diadems  {Rev.  xii.  3). 

In  like  manner  the  beast  that  came  up  out  of 
the  sea  (Rev.  xiii.  1). 

And  another  beast  also  {Rev.  xvii.  3,  7). 

Likewise  the  beast  in  Daniel  (vii.  7,  20,  24). 

The  like  is  signified  by  ten  in  Leviticus  (xxvi. 
26),  and  in  Zechariah  (viii.  23),  and  in  other  places. 

This  is  the  origin  of  tithes,  for  "tithes" 
(or  **  tenths")  signify  something  from  all. 


YII. 

Murders,  Adulteries,  Thefts,  False 
Witness,  together  with  A,Lh  concu- 
piscence  for   THESE    things,   ARE   THE 

_  •■■,r      (Ml.i:     .:  ■■•■  ;,-     <<^      ''ili         !   i  I        .     ■         ill/ 

Evils   which    must    be    shunjted  ,  as 

INS.  '.,-,. 

,.    •■    •  .  I   ,'>  iiii  "i  ■■  ■  i;    '•       ;■  ; 

62.  It  is  well  knojwn,  that,  the  Law  of 
Sinai  was  written  on  two  tables,  and  that 
the  first  table  contains  the  things  of  God, 
and  the  other  the  things  of  man.    That  the 


68  DOCTRINE    OF    LIFE  [x.   62 

first  table  contains  all  things  that  belong  to 
God,  and  the  second  all  that  belong  to  man, 
does  not  appear  in  the  letter,  yet  are  they 
all  in  them,  and  it  is  for  this  reason  that 
they  are  called  the  Ten  Words,  by  which 
are  signified  all  truths  in  the  complex  (as 
may  be  seen  just  above,*  n.  61).  But  in 
what  way  all  things  are  in  them  cannot 
be  set  forth  in  a  few  words,  but  may  be 
apprehended  from  what  has  been  presented 
in  the  Doctrine  of  the  Holy  Scripture  (n.  67), 
which  see.  This  is  why  it  is  said  "  mur- 
ders, adulteries,  thefts,  and  false  witness 
of  every  kind." 

63.  A  religious  tenet  has  prevailed  to 
the  effect  that  no  one  is  able  to  fulfill  the 
law  ;  the  law  being  not  to  kill^  not  to  com- 
mit adultery,  not  to  steal,  and  not  to  bear 
false  witness.  Every  civic  man  and  moral 
man  is  able  to  fulfill  these  commandments 
of  the  law  by  a  civic  and  moral  life;  but 
this  tenet  denies  that  he  can  do  so  by  a 
spiritual  life ;  from  which  it  follows  that 
his  not  doing  these  evils  is  only  for  the 


N.  63]  DOCTRINE    OF    LIFK  69 

sake  of  avoiding  penalties  and  losses  in  this 
world,  and  not  for  the  sake  of  avoiding  pen- 
alties and  losses  after  he  has  left  it.  It  is 
for  this  reason  that  a  man  with  whom  this 
tenet  has  prevailed,  thinks  these  evils  allow- 
able in  the  sight  of  God,  but  not  so  in  that 
of  the  world.  [2]  And  in  consequence  of 
such  thought  from  this  his  tenet,  the  man 
is  in  concupiscence  for  all  these  evils,  and 
refrains  from  doing  them  merely  for  the 
world's  sake ;  and  therefore  after  death 
such  a  man,  although  he  had  not  com- 
mitted murder*,  adulteries,  thefts,  and 
false  witness,  nevertheless  desires  to  com- 
mit them,  and  does  commit  them  when  the 
external  possessed  by  him  in  this  world  is 
taken  away  from  him.  Every  concupis- 
cence he  has  had  remains  with  him  after 
death.  It  is  owing  to  this  that  such  per- 
sons act  as  one  with  hell,  and  cannot  but 
have  their  lot  among  those  who  are  there. 
[3]  Very  different  is  the  lot  of  those  who 
are  unwilling  to  kill,  to  commit  adultery, 
to  steal,  and  to  beai'  false  witness  for  the 


70  DOCTRINE    OF    LIFE  f-V.  63 

reason  that  to  do  these  things  is  contrary 
to  God.  These,  persons,  after  some  battling 
with  these  evils,  do  not  will  them,  thus  do 
not  desire  to  commit  them :  they  say  in 
their  hearts  that  they  are  sins,  and  in  them- 
selves are  infernal  and  devilish.  After 
death,  when  the  external  which  they  had 
possessed  for  this  world  is  taken  away 
from  them,  they  act  as  one  with  heaven, 
and  as  they  are  in  the  Lord  they  come 
into  heaven. 

64.  It  is  a  common  principle  of  every 
religion  that  a  man  ought  to  examine  him- 
self, repent,  and  desist  from  sins,  and  that 
if  he  fails  to  do  so  he  is  in  a  state  of  dam- 
nation. (That  this  is  a  common  principle 
of  every  religion  may  be  seen  above,  n. 
4-8.)  Teaching  the  decalogue  is  also  a 
common  thing  throughout  the  whole  Chris- 
tian world,  and  by  it  little  children  are  com- 
monly initiated  into  the  Christian  religion, 
for  it  is  in  the  hands  of  all  young  children. 
Their  parents  and  teachers  tell  them  that 
to  commit- these  evils  is  to  sin  against  God, 


N.   64]  DOCTRINE    OF    LIFE  71 

and  in  fact  while  speaking  to  the  children 
they  know  nothing  different.  We  may 
well  wonder  that  these  same  persons,  and 
the  children  too  when  they  become  adnlts, 
think  that  they  are  not  under  this  Law,  and 
that  they  are  not  able  to  do  the  things  that 
belong  to  it.  Can  there  be  any  other  cause 
for  their  learning  to  think  in  this  way,  than 
that  they  love  evils  and  consequently  the 
false  notions  that  favor  them  ?  These 
therefore  are  the  people  who  do  not  make 
the  commandments  of  the  decalogue  a 
matter  of  religion.  And  that  these  same 
persons  live  without  religion  will  be  seen 
in  the  Doctrine  of  Faith. 

65.  All  nations  in  the  wide  world  who 
have  religion  possess  precepts  like  those  in 
the  decalogue,  and  all  who  from  religion 
•live  them  are  saved,  and  all  who  do  not 
live  them  from  religion  are  damned.  When 
those  who  live  them  from  religion  are  in- 
structed after  death  by  the  angels,  they 
receive  truths,  and  acknowledge  the  Lord  ; 
the  reason  of  which  is  that  they  shun  evils 


72  DOCTRINE    OF    LIFE  [n.  65 

as  sins,  and  are  consequently  in  good,  and 
good  loves  truth,  and  from  the  desire  of 
this  love,  receives  it  (as  has  been  shown 
above,  n.  32-41).  This  is  meant  by  the 
words*  of  the  Lord  to  the  Jews  : — 

The  kingdom  of  Grod  shall  be  taken  away  from 
you,  and  shall  be  given  to  a  nation  bringing  forth 
the  fruits  thereof  {Matt.  xxi.  43). 

And  also  by  these  : — 

When  therefore  the  Lord  of  the  vineyard  shall 
come,  He  will  destroy  those  evil  men,  and  will  let 
out  his  vineyard  to  other  husbandmen,  who  shall 
render  him  the  fruits  in  their  season  (Matt.  xxi. 
40,  41). 

And  by  these  : — 

I  say  unto  you  that  many  shall  come  from  the 
east  and  the  west,  and  from  the  north  and  the 
south,  and  shall  sit  down  in  the  kingdom  of  God, 
but  the  sons  of  the  kingdom  shall  be  cast  forth 
into  the  outer  darkness  {Matt-  viii.  11,  12 ;  Luke 
xiii.  29). 

66.  We  read  in  Mark  : — 

That  a  certain  rich  man  came  to  Jesus,  and 
asked  Him  what  he  should  do  to  inherit  eternal 


N.  66]  DOCTRINE    OF    LIFE  73 

life,  and  that  Jesus  said  to  him,  Thou  knowest  the 
commandments  :  Thou  shalt  not  commit  adultery, 
Thou  shalt  not  kill.  Thou  shalt  not  steal,  Thou 
shalt  not  be  a  false  witness,  Tliou  shalt  not  de- 
fraud. Honor  thy  father  and  mother.  And  he  an- 
swering said,  All  these  things  Jiave  I  kept  from 
my  youth.  And  Jesus  looked  upon  him  and  loved 
him,  yet  said  unto  him,  One  thing  thou  lackest ; 
go,  sell  whatsoever  thou  hast,  and  give  to  the 
poor ;  so  shalt  thou  have  treasure  in  the  heavens  ; 
and  come,  take  up  the  cross  and  follow  Me  (x.  17— 
22). 

It  is  said  that  Jesus  "loved  him."  This 
was  because  the  man  said  that  he  had  kept 
those  commandments  from  his  youth.  But 
because  he  lacked  three  things,  which  were 
that  he  had  not  removed  his  heart  from 
riches,  had  not  fought  against  concupis- 
cences, and  hatl  not  yet  acknowledged  the 
Lord  to  be  God,  the  Lord  said  that  he 
should  "  sell  all  that  he  had,''  by  which  is 
meant  that  he  should  remove  his  heart 
from  riches ;  that  he  should  "take  up  the 
cross,'-  by  which  is  meant  that  he  should 
fight  against  concupiscences;  and  that  he 


74  DOCTRINE    OF    LIFE  [n.  u6 

should  "follow  Him/'  by  which  is  meant 
that  he  should  acknowledge  the  Lord  to 
be  God.  The  Lord  spoke  these  things  as 
He  spoke  all  things  :  by  correspondences. 
(See  the  DoctHne  of  the  Holy  Scripture,  n. 
17.)  For  no  one  is  able  to  shun  evils  as 
sins  unless  he  acknowledges  the  Lord  and 
goes  to  Him,  and  unless  he  fights  against 
evils  and  so  removes  concupiscences.  But 
more  about  these  matters  in  the  chapter  on 
combats  against  evils. 


VIII. 

In  proportion  as  any  ojte  shuns  Mur- 
ders OF  EVERY  KIND  AS  SiNS,  IN  THE 
SAME  PROPORTION  HE  HAS  LoVE  TO- 
WARD THE  Neighbor. 

67.  "  Murders  of  every  kind"  include 
enmity,  hatred,  and  revenge  of  every  kind, 
which  breathe  murder,  for  murder  lies  hid- 
den in  them,  like  fire  in  wood  underneath 
the  ashes.     Infernal  fire  is  nothing  else, 


N.   67]  DOCTRINE    OF    LIFE  76 

and  this  is  the  origin  of  the  expressions  to 
"  kindle  with  hatred,"  and  to  "  burn  with 
revenge."  All  these  are  "  murders"  in  the 
natural  sense.  But  in  the  spiritual  sense 
"  murders"  mean  all  methods  of  killing  and 
destroying  the  souls  of  men,  which  methods 
are  varied  and  many.  And  in  the  highest 
sense  "murder"  means  to  hate  the  Lord. 
These  three  kinds  of  "  murder"  form  a  one, 
and  cleave  together,  for  he  who  wills  the 
murder  of  a  man's  body  in  this  world, 
after  death  wills  the  murder  of  his  soul, 
and  wills  the  murder  of  the  Lord,  for  he 
burns  with  anger  against  Him,  and  desires 
to  blot  out  His  name. 

68.  These  kinds  of  murder  lie  inwardly 
hidden  in  man  from  his  birth,  but  from 
eariy  childhood  he  learns  to  veil  them  over 
with  the  civic  and  moral  behavior  that  he 
is  bound  to  show  toward  men  in  the  world, 
and  in  proportion  as  he  loves  honoi-s  or 
gains  he  guards  against  their  appearance. 
This  forms  his  external,  while  his  internal 
is  these  kinds  of  murder.     Such  is  man  in 


76  DOCTRINK    OF    LIFE  [n.  (38 

himself.  Now  as  when  lie  dies  he  lays  aside 
that  external  together  with  his  body,  and 
retains  the  internal,  it  is  evident  what  a 
devil  he  would  be  unless  he  were  reformed. 
69.  As  the  kinds  of  murder  mentioned 
above  lie  inwardly  hidden  in  man  from  his 
birth,  as  has  been  said,  and  at  the  same 
time  thefts  of  every  kind,  and  false  wit- 
ness of  every  kind,  together  with  the  con- 
cupiscences for  them  (of  which  we  shall 
speak  further  on),  it  is  evident  that  unless 
the  Lord  provided  means  of  reformation, 
a  man  must  perish  everlastingly.  The 
means  of  reformation  provided  by  the  Lord 
are  as  follows :  That  man  is  born  into 
total  ignorance ;  that  when  newly  boi'n  he 
is  kept  in  a  state  of  external  innocence ;  a 
little  after  in  a  state  of  external  charity; 
and  later  in  a  state  of  external  friendship ; 
but  in  proportion  as  he  comes  into  the  ex- 
ercise of  thought  from  his  own  understand- 
ing, he  is  kept  in  a  certain  freedom  of  act- 
ing according  to  reason.  This  is  the  state 
that  has  been  described  above  (n.  19),  and 


N.  69]  DOCTRINE    OF    LIFE  .  7 

the  description  shall  be  here  repeated  fot 
the  sake  of  what  is  to  follow  ;-^ 

So  long  as  a  man  is  in  this  world  he  Is  midway 
between  hell  and  heaven  ;  hell  is  below  him,  and 
heaven  is  above  him  ;  and  he  is  kept  in  freedom  to 
turn  himself  to  either  tlie  one  or  the  other  ;  if  he 
tunis  to  hell  he  turns  away  from  heaven ;  if  he 
turns  to  heaven  he  turns  away  from  hell.  Or 
what  is  the  same,  so  long  as  a  man  Ls  in  this  world 
he  stands  midway  between  the  Lord  and  the  devil, 
and  is  kept  in  freedom  to  turn  himself  to  either 
the  one  or  the  -other ;  if  he  turns  to  the  devil  he 
turns  away  from  the  Lord  ;  if  he  turns  to  the  Lord 
he  turns  away  from  the  deviL  Or  what  is  again 
the  same,  so  long  as  a  man  is  in  this  world  he  is 
midway  between  evil  and  good,  and  is  kept  m 
freedom  to  turn  himself  to  either  the  one  or  the 
other ;  if  he  turns  to  evil  he  turns  away  from 
good;  if  he  turns  to  good  he  turns  away  from 
evil.     (See  also  what  follows  this,  n.  20-22.) 

70.  Now  as  evil  and  good  are  two  oppo- 
site things,  precisely  as  are  hell  and  heaven, 
or  as  are  the  devil  and  the  Lord,  it  follows 
that  if  a  man  shuns  evil  as  sin,  he  comes 
into  the  good  that  is  opposite  to  the  evil. 
The  good  opposite  to  the  evil  that  is  meant 


78  DOCTRINE    OF    LIFE  [n.   70 

by  "murder,"  is  the  good  of  love  toward 
the  neighbor. 

71.  As  this  good  and  that  evil  are  oppo- 
sites,  it  follows  that  the  latter  is  removed 
by  means  of  the  former.  Two  opposites 
cannot  be  together,  even  as  heaven  and  hell 
cannot ;  if  they  were  together  there  would 
be  lukewarmness,  of  which  it  is  said  in  the 
Revelation : — 

I  know  that  thou  art  neither  cold  nor  hot ;  I 
vould  thou  wert  cold  or  hot ;  but  because  thou  art 
lukewarm,  and  neither  cold  nor  hot,  I  will  spew 
thee  out  of  My  mouth  (iii.  15,  16). 

72.  When  a  man  is  no  longer  in  the  evil 
of  murder,  but  in  the  good  of  love  toward 
the  neighbor,  whatever  he  does  is  a  good 
of  this  love,  and  therefore  it  is  a  good 
work.  A  priest  who  is  in  this  good  does  a 
good  work  whenever  he  teaches  and  leads, 
because  he  acts  from  the  love  of  saving 
souls.  A  magistrc.te  who  is  in  this  good 
does  a  good  work  whenever  he  delivers  a 
decision  or  a  judgment,  because  he  acts 
from  the  love  of  taking  care  of  his  country, 


N.  72]  DOCTKINE    OF    LIFE  79 

of  the  community,  and  of  his  fellow-citizen 
The  same  with  a  trader:  if  he  is  in  this 
good  everything  of  his  trading  is  a  good 
work ;  there  is  in  him  the  love  of  the 
neighbor ;  and  his  country,  the  community, 
his  fellow-citizen,  and  also  the  members  of 
his  household,  are  the  neighbor  whose  wel- 
fare he  has  care  for  in  providing  for  his 
own.  A  workman  also  who  is  in  this  good, 
works  faithfully  from  it,  for  others  as  for 
himself,  fearing  his  neighbor's  loss  as  he 
would  his  own.  The  reason  why  the  doings 
of  these  men  are  good  works,  is  that  in  pro- 
portion as  any  one  shuns  evil,  in  the  same 
proportion  he  does  good,  according  to  the 
general  law  stated  above  (n.  21),  and  he 
who  shuns  evil  as  sin,  does  good  not  from 
himself  but  from  the  Lord  (n.  18-31).  The 
contrary  is  the  case  with  him  w^ho  does  not 
regard  as  sins  the  various  kinds  of  murder, 
which  are  enmities,  hatred,  revenge,  and 
many  more.  Whether  he  be  priest,  magis- 
trate, trader,  or  workman,  whatever  he  does 
is  not  a  good  work,  because  every  work  of 


80  DOCTRINE    OF    LIFE  [n.   72 

his  partakes  of  the  evil  that  is  within  him  j 
for  his  internal  is  what  gives  it  birth.  The 
external  may  be  good,  but  only  as  regards 
others,  not  as  regards  himself. 

73.  The  Lord  teaches  the  good  of  love 
in  many  places  in  the  Word.  He  teaches 
it  in  Matthew  by  what  He  says  about  recon- 
ciliation with  the  neighbor  : — 

If  thoii  art  offering  thy  gift  upon  the  altar, 
and  there  remember  that  thy  brother  hath  aught 
against  thee,  leave  there  thy  gift  before  the  altar, 
and  go  thy  way,  first  be  reconciled  to  thy  brother, 
and  then  come  ajjd  offer  thy  gift.  Be  well-minded 
to  thine  adversary  quickly,  while  thou  art  in  the 
way  with  him  ;  lest  the  adversary  deliver  thee  to 
the  judge,  and  the  judge  deliver  thee  to  the  officer, 
and  thou  be  cast  into  prison.  Verily  I  say  unto 
thee,  thou  shalt  not  come  out  thence,  till  thou  hast 
paid  the  last  farthing  (v.  23-26). 

To  be  "  reconciled  to  one's  brother,"  is  to 
shun  enmity,  hatred,  and  revenge ;  that  it 
is  to  *shun  them  as  sin  is  evident.  The 
Lord  also  teaches  in  Matthew : — 

All  things  whatsoever  ye  would  that  men  should 
do  to  you,  do  ye  even  so  to  them  ;  for  this  is  the 
Law  and  the  Prophets  (vii.  12) ; 


N.  73]  DOCTRINE    OF    LIFE  81 

thus  that  we  should  not  do  evil.  He  teaches 
the  same  in  many  other  places.  The  Lord 
also  teaches  that  to  be  angry  with  one's 
brother  or  the  neighbor  rashly,  and  to  hold 
him  as  an  enemy,  is  also  to  commit  murder 
(3fa«.  V.  21,  22).  .^^,iL;i;- 


IX. 


In  proportion  as  any  pnb  shuns  Adul- 
teries OF  EVERY  KIND  AS  SiNS,  IX  THE 
SAME    PROPORTION    HE    LOVES   ChASTITY. 

74.  To  "  commit  adultery,"  as  mentioned 
in  the  sixth  (or  as  it  is  usually  called,  the 
seventh)  commandment,  means,  in  the  nat- 
ural sense,  not  only  to  commit  whoredom, 
but  also  to  do  obscene  things,  to  speak  las- 
civious things,  and  to  think  about  filthy 
things.  But  in  the  spiritual  sense  to 
"commit  adulter}'"  means  to  adulterate 
the  goods  of  the  Word,  and  to  falsify  its 
truths.  In  the  highest  sense  to  "commit 
adultery"  means  to  deny  the  divinity  of 
6 


82  DOCTRINE    OF    LIFE  [n.   74 

the  Lord,  and  to  profane  the  Word.  These 
are  the  "adulteries  of  every  kind,"  The 
natural  man  is  able  to  know  from  rational 
light  that  to  "commit  adultery"  includes 
in  its  meaning  the  doing  of  things  obscene, 
the  speaking  of  things  lascivious,  and  the 
thinking  of  things  that  are  filthy ;  but  he 
does  not  know  that  to  commit  adultery 
means  also  to  adulterate  the  goods  of  the 
Word  and  to  falsify  its  truths,  and  still  less 
that  it  means  to  deny  the  divinity  of  the 
Lord  and  to  profane  the  Word.  Conse- 
quently neither  does  he  know  that  adultery 
is  so  great  an  evil  that  it  may  be  called 
diabolism  itself,  for  he  who  is  in  natural 
adultery  is  also  in  spiritual  adultery,  and 
the  converse.  That  this  is  so  will  be 
shown  in  a  separate  little  work  entitled 
De  Conjugio*     But. those  who  from  their 


*  This  projected  little  work  was  afterwards  expanded 
by  Sweden borg  into  a  large  one,  and  was  published  by  him 
in  Amsterdam  in  the  year  17C8,  under  the  (translated) 
title  :  The  Delights  of  Wisdom  concerning  Conjugial  Love- 
after  ivhick  follow  the  Pleasures  of  Insanity  concerning 
Scortatory  Love.  The  original  MS  outline  for  the  De  Con- 


N.  74]  DOCTRINE    OF    LIFE  83 

faith  and  their  life  do  not  regard  adulteries 
as  sins,  are  in  adulteries  of  every  kind  at 
once. 

75.  That  in  proportion  as  any  one  shuns 
adultery,  in  the  same  proportion  he  loves 
marriage ;  or  what  is  the  same,  in  propor- 
tion as  any  one  shuns  the  lasciviousness  of 
adultery,  in  the  same  proportion  he  loves 
the  chastity  of  marriage,  is  because  the  las- 
civiousness of  adultery  and  the  chastity  of 
mai-riage  are  two  opposite  things,  and  there- 
fore in  proportion  as  any  one  is  not  in  the 
one,  he  is  in  the  other.  It  is  precisely  as 
has  been  said  above  at  n.  70. 

76.  No  one  can  know  the  nature  of  the 
chastity  of  marriage  except  the  man  who 
shuns  as  a  sin  the  lasciviousness  of  adul- 
tery. For  a  man  may  know  that  in  which 
he  is,  but  cannot  know  that  in  which  he  is 
not.  If  from  description  or  from  thinking 
about  it  a  man  knows  something  in  which 

jugin  is  now  preserved  in  the  Library  of  tlie  Royal  Acad- 
emy of  Sciences  in  Stockholm.  It  was  published  in  tlie 
original  I.atin  at  Tubingen  by  Dr.  Jo.  Fr.  Im.  Tafel  in  the 
y»ar  1860.  [Tr.] 


84  DOCTRINE    OF    LIFE  [n.   76 

he  is  not,  he  nevertheless  knows  of  it 
merely  as  of  something  in  the  dark,  and 
there  remains  some  doubt  about  it,  so  that 
no  one  sees  anything  in  the  light  and  free 
from  doubt  until  he  is  actually  in  it.  This 
last  therefore  is  to  know,  whereas  the  other 
is  both  to  know  and  not  to  know.  The 
truth  is  that  the  lasciviousness  of  adul- 
tery and  the  chastity  of  marriage  stand 
toward  each  other  exactly  as  do  hell  and 
heaven,  and  that  the  lasciviousness  of  adul- 
tery makes  hell  in  a  man,  and  the  chastity 
of  marriage  makes  heaven.  But  the  chas- 
tity of  marriage  exists  solely  with  the  man 
who  shuns  as  sin  the  lasciviousness  of  adul- 
tery.    (See  below,  n.  111.) 

77.  From  all  this  we  can  conclude  and 
see,  in  no  dubious  manner,  whether  a  man 
is  a  C'hristian  or  not,  and  even  whether  a 
man  has  any  religion  or  not.  If  from  his 
faith  and  from  his  life  a  man  does  not  re- 
gard adulteries  as  sins,  then  he  is  not  a 
Christian,  and  neither  has  he  any  religion. 
And  on  the  other  hand,  if  a  man  shuns 


N.  77]  DOCTRINE    OF    LIFE  86 

adulteries  as  sins,  and  especially  if  on  that 
account  he  feels  aversion  for  them,  and 
still  more  especially  if  on  that  accovmt  he 
abhors  them,  then  he  has  religion,  and  if  he 
is  in  the  Christian  Church  he  is  a  Chris- 
tian. (But  more  about  these  matters  in 
the  little  work  entitled  De  Conjugio,  and 
in  the  meantime  see  what  has  been  said  o'n 
this  subject  in  the  work  on  Heaven  and 
Hell,  n.  366-386.) 

78.  That  to  "commit  adultery"  means 
also  to  do  obscene  things,  to  speak  las- 
civious things,  and  to  think  about  filthy 
things,  is  evident  from  the  Lord's  words 
in  Matthew: — 

Ye  have  heard  that  it  was  said  to  them  of  old 
time,  Thou  shalt  not  commit  adultery  ;  but  I  say 
imto  you  that  whosoever  looketh  on  the  woman 
of  another  to  last  after  her  hath  committed  adul- 
tery with  her  already  in  his  heart  (v.  27,  28). 

79.  That  to  "  commit  adultery'*  in  the 
spiritual  sense  means  to  adulterate  the  good 
of  the  Word  and  to  falsify  its  truth,  is  evi- 
dent from  the  following  passages  : — 


86  DOCTRINE    OF    LIFE  [N.   79 

Babylon  hath  made  all  the  nations  drink  of  the 
wine  of  her  fornication  {Rev.  xiv.  8). 

The  angel  said,  I  will  show  thee  the  judgment 
of  the  great  harlot  that  sitteth  upon  many  waters, 
with  whom  the  kings  of  the  earth  have  committed 
fornication  (Rev.  xvii.  1^  2). 

Babylon  hath  made  all  the  nations  drink  of  the 
wine  of  the  wrath  of  her  fornication,  and  the 
kings  of  the  earth  have  committed  fornication 
with  her  {Rev.  xviii.  3). 

God  hath  judged  the  great  harlot  who  did  cor- 
rupt the  earth  with  her  fornication  {Rev.  xix.  2). 

"Whoredom"  is  predicated  of  Babylon, 
because  "  Babylon"  means  those  who  arro- 
gate to  themselves  the  Lord's  Divine  sov- 
ereign power,  and  profane  the  Word  by 
adulterating  and  falsifying  it ;  and  for  this 
reason  Babylon  is  called : — 

The  mother  of  the  whoredoms  and  of  the  abom- 
inations of  the  earth  {Rev.  xvii.  5). 

[2]  The  same  is  signified  by  "  whoredom" 
in  the  Prophets,  as  in  Jeremiah  :— 

In  the  prophets  of  Jerusalem  I  have  seen  a  hor- 
rible obstinacy  in  committing  adultery  and  walk- 
ing in  lying  (xxiii.  14). 


N.   79]  DOCTRINE    OF    LIFE  87 

And  in  Ezekid : — 

Two  women,  the  daughters  of  one  mother, 
committed  whoredom  in  Egypt ;  they  committed 
whoredom  in  their  youth  ;  the  one  committed 
whoredom  when  she  was  Mine,  and  doted  on  her 
lovers  the  Assyrians  her  neighbors  ;  she  bestowed 
her  whoredoms  upon  them,  yet  she  forsook  not  her 
whoredoms  in  Egypt ;  the  other  corrupted  her  love 
more  than  she,  and  her  whoredoms  were  more  than 
the  whoredoms  of  her  sister ;  she  added  to  her 
whoredoms,  she  loved  the  Chaldeans,  the  sons  of 
Babel  came  to  her  to  the  bed  of  loves,  and  defiled 
her  with  their  whoredom  (xxiii.  2-17). 

These  things  are  said  of  the  Israelitish 
and  the  Jewish  Church,  here  called  the 
"  daughters  of  one  mother."  Their  "  whore- 
doms" mean  adulterations  and  falsifications 
of  the  Word,  and  as  in  the  Word  "  Egypt" 
signifies  memory -know  ledge,  "  Assyria" 
reasoning,  "  Chaldea"  the  profanation  of 
truth,  and  "  Babel"  the  profanation  of  good, 
it  is  said  that  they  '*  committed  whoredom" 
with  them.  [3]  The  same  is  said  of  '^  Jeru- 
salem," by  which  is  signified  the  church  in 
respect  to  doctrine  : — 


88  DOCTRINE    OF    LIFE  [n.   79 

Thou  didst  trust  in  thy  beauty,  and  didst  com- 
mit ■whoredom  because  of  thy  renown,  so  that  thou 
pouredst  out  thy  whoredoms  on  every  one  that 
passed  by  ;  thou  liast  committed  whoredom  with 
the  sons  of  Egypt  thy  neighbors,  great  of  flesh, 
and  hast  multiplied  thy  whoredom ;  thou  hast 
committed  whoredom  with  the  sons  of  Asshur ; 
and  when  thou  wast  not  satisfied  with  those  with 
whom  thou  didst  commit  whoredom,  thou  hast 
multiplied  thy  whoredoms  unto  the  land  of  traffic, 
to  Chaldea.  An  adulterous  woman  that  receiveth 
strangei-s  instead  of  her  husband  !  All  give  hire 
to  their  harlots,  but  thou  hast  given  hire  to  all  thy 
lovers  that  they  may  come  unto  thee  on  every  side 
in  thy  whoredoms.  Wherefore,  O  harlot,  hear  the 
word  of  Jehovah  {Ezek.  xvi.  15, 26, 28, 29, 32, 33, 35). 

That  "Jerusalem"  means  the  church  may  be 
seen  in  the  Doctrine  of  the  Lord  (n.  62,  63). 

(The  like  is  signified  by  "  whoredoms"  in  Isa. 
xxiii.  17,  18  ;  Ivii.  3  •  Jer.  iii.  2,  6,  8,  9  ;  v.  1,  7  ; 
xiii.  21 ;  xxix.  23  ;  Micah  i.  7  ;  Nahum  iii.  4  ;  Hos. 
iv.  10,  11  ;  Lev.  xx.  5  ;  Num.  xiv.  33  ;  xv.  39  ;  and 
elsewhere.) 

For  the  same  reason  the  Lord  called  the 
Jewish  nation 

An  adulterous  generation  (Matt.  xii.  39 ;  xvi. 
4  ;  ^fark  viii.  38). 


N.  80j  DOCTRINE    OF    LIFE  89 

X. 

In  proportion  as  any  one  shuns 
Thefts  of  every  kind  as  Sins,  in 
xhe  sam^  proportion  ^b  jj>ve8,  sin- 
CERITY. 

80.  To  "steal,"  in  the  natural  sense, 
means  not  only  to  commit  theft  and .  rob- 
bery, but  also  to  defraud,  and  under  some 
pretext  take  from  another  his  goods.  But 
in  the  spiritual  senser  to  "  steal"  means  to 
deprive  another  of  his  truths  of  faith  and 
his  goods  of  charity.  And  in  the  highest 
sense  to  "  steal"  means  to  take  away  from 
the  Lord  that  which  is  His,  and  attribute 
it  to  one's  self,  and  thus  to  claim  right- 
eousness and  merit  for  one's  self.  These 
are  the  "  thefts  of  every  kind."  And  they 
also  make  a  one,  as  do  adulteries  of  everj' 
kind,  and  murders  of  every  kind,  of  which 
-  we  have  already  treated.  The  reason  why 
they  make  a  one  is  that  they  are  one  within 
another. 


00  DOCTRINE    OF    LIFE  [n.  81 

81.  The  evil  of  theft  enters  more  deeply 
into  a  man  than  any  other  evil,  because  it 
is  conjoined  with  cnnning  and  deceit;  and 
cunning  and  deceit  insinuate  themselves 
even  into  the  spiritual  mind  of  man  in 
which  is  his  thought  with  understanding. 
That  man  possesses  a  spiritual  mind  and 
a  natural  mind  will  be  seen  below.        V 

82.  That  in  proportion  as  any  one  shuns 
theft  as  a  sin,  in  the  same  proportion  he 
loves  sincerity,  is  because  theft  is  also  fraud, 
and  fraud  and  sincerity  are  two  opposite 
things,  so  that  in  proportion  as  any  one  is 
not  in  theft  in  the  same  proportion  he  is 
in  sincerity. 

83.  Sincerity  is  to  be  understood  as  in- 
cluding integrity,  justice,  fidelity,  and  rec- 
titude. In  these  no  man  can  be  from 
himself  so  as  to  love  them  from  and  for 
themselves.  But  he  is  in  them  who  shuns 
as  sins,  fraud,  cunning,  and  deceit,  and  is 
therefore  in  them  not  from  himself  but 
from  the  Lord  (as  shown  above,  n.  18—31). 
Such  is  the  case  with  a  priest,  a  magistrate, 


N.  88]  DOCTRINE    OF    LIFE  91 

a  judge,  a  ti-ader,  and  with  every  one  in 
his  own  office  and  his  own  work. 

84.  This  is  taught  by  the  Word  in  many 
passages,  among  which  are  the  following : — 

He  that  walketh  in  righteousnesses,  and  speak- 
eth  uprightnesses ;  he  that  despiseth  oppressions 
for  gain,  that  shaketh  his  hands  from  holding 
bribes,  that  stoppeth  his  ears  from  the  hearing  of 
bloods,  and  shutteth  his  eyes  from  seeing  evil ;  he 
shall  dwell  on  high  {Isa.  xxxiii.  15,  16). 

Jehovah,  who  .shall  abide  in  Thy  tent  ?  who 
shall  dwell  in  the  mountain  of  Thy  holiness  ? 
He  that  walketh  uprightly,  and  doeth  righteous- 
ness ;  he  that  slandereth  not  with  his  tongue,  nor 
doeth  evil  to  his  companion  (Ps.  xv.  1-3,  etc.). 

Mine  eyes  shall  be  upon  the  faithful  of  the 
land,  that  they  may  dwell  with  Me  ;  he  that  walk- 
eth in  the  way  of  the  upright,  he  shall  minister 
unto  Me.  He  that  worketh  deceit  shall  not  dwell 
in  the  midst  of  My  house  ;  he  that  speaketh  lies 
shall  ^ot  stand  before  Mine  eyes.  In  the  dawning 
will  I  cut  off  all  the  wicked  of  the  land,  to  cut 
X)ff  from  the  city  all  the  workers  of  iniquity  {Ps. 
ci.  6-8). 

That  unless  a  man  is  interiorly  sincere,  just, 
faithful,  and  upright,  he  is  insincere,  un- 


d2  DOCTRINE    OF    LIFE  [N.  84 

just,  unfaithful,  and  base,  is  taught  by  the 
Lord  in  these  words  :  — 

Except  your  righteousness  shall  exceed  that  of 
the  scribes  and  Pharisees,  ye  shall  not  enter  into 
the  kingdom  of  the  heavens  {Matt.  v.  10). 

The  "  righteousness  that  exceeds  that  of 
the  scribes  and  Pharisees"  means  the  inte- 
rior righteousness  in  which  is  the  man  who 
is  in  the  Lord.  That  he  is  in  the  Lord  is 
taught  by  the  Lord  Himself  in  John : — 

The  glory  which  Thou  hast  given  Me  I  have 
given  unto  them,  that  they  may  be  one  even 'as 
we  are  one,  I  in  them,  and  Thou  in  Me,  that  they 
may  be  perfected  into  one  ;  that  the  love  where- 
with lliou  hast  loved  Me  may  be  in  them,  and  I  in 
them  (xvii.  22,  23,  26). 

From  this  it  is  evident  that  they  are  "per- 
fect" when  the  Lord  is  in  them.  These 
are  they  who  are  called 

The  pure  in  heart,  who  shall  see  God  ;  and, 
Those  who  are  perfect  as  is  tlieir  Father  in  the 
heavens  (Matt.  v.  8,  48). 

85.  It  has  been  said  above  (n.  81),  that 
the  evil  of  theft  enters  more  deeply  into  a 


Ni  86]  DOCTRINE    OF    LIFE  93 

man  than  any  other  evil  because  it  is  con- 
joined with  cunning  and  deceit,  and  that 
cunning  and  deceit  insinuate  themselves 
even  into  the  spiritual  mind  of  man  in 
which  is  his  thought  with  understanding. 
Something  shall  therefore  now  be  said 
about  the  Mind  of  man.'  (That  the  mind 
of  man  is  his  understanding  an^j  W^Hi.tP' 
gether,  see  above,  n.  43.)  ,,;.  ':,,,,;.:i^ 

86.  Man  possesses  a  natural  mind  and 
a  spiritual  mind.  The  natural  mind  is 
below,  and  the  spiritual  mind  above.  The 
natui-al  mind  is  the  mind,  of  man's  world, 
and  the  spii-itual  mind  is  the  mind  of  his 
heaven.  The  natural  mind  may  be  (tailed 
the  animal  mind,  ajid  tjie  spiritual  mind 
the  human  mind.  Man  is  discriminated 
from  the  animal  by  possessing  a  s})i  ritual 
mind.  By  means  of  this,  mind  he  can,  be 
in  heaven  while  still  in  the  world ;  and  it 
lis  by  means  of  this  u^ind  also  that  man 
lives  after  death.    ,{*[«  uio-;,  ,i[j 

[8]  In  his  understanding  a  man  is  aWp 
to   be  in  the  sj)iritual  mind,  and  cons)^- 


94  DOCTRINE    OF    LIFE  [n.  86 

quently  in  heaven,  but  unless  he  shuns 
evils  as  sins  he  cannot  be  in  the  spii-itual 
mind  and  consequently  in  heaven,  as  to 
his  will.  And  if  he  is  not  there  as  to  his 
will,  he  is  not  in  heaven,  in  spite  of  the 
fact  that  he  is  there  in  understanding,  for 
the  will  drags  the  understanding  down, 
and  causes  it  to  be  just  as  natural  and 
animal  as  it  is  itself. 

[3]  Man  may  be  compared  to  a  garden 
— his  understanding  to  light,  and  his  will 
to  heat.  In  winter  time  a  garden  is  in 
light  but  not  in  accompanying  heat,  bnt  in 
summer  time  it  is  in  light  accompanied  by 
heat.  Just  so  a  man  who  is  in  the  light 
of  the  understanding  alone  is  like  a  garden 
in  winter  time,  whereas  one  who  is  in  the 
light  of  the  understanding  and  at  the  same 
time  in  the  heat  of  the  will  i&  like  a  garden 
in  smnmer  time.  Moreover  the  under- 
standing is  wise  from  spiritual  light,  and 
the  will  loves  from  spiritual  heatj  for  spir- 
itual light  is  Divine  wisdom,  and  spiritual 
heat' is  Divine  love 


N.  86]  DOCTRINE    OF    LIFE  95 

[4]  So  long  as  a  man  does  not  shun  evils 
as  sins,  the  concupiscences  of  evils  block  up 
the  interiors  of  the  natural  mind  on  the  part 
of  the  will,  being  like  a  thick  veil  there, 
and  like  a  black  cloud  beneath  the  spiritual 
mind,  and  they  prevent  its  being  opened. 
But  in  very  deed  the  moment  a  man  shuns 
evils  as  sins,  the  Lord  inflows-from  heaven, 
take-s  away  the  veil,  dispels  the  cloud,  opens 
the  spiritual  mind,  and  so  introduces  the 
man  into  heaven. 

[5]  So  long  as  the  concupiscences  of  evils 
block  up  the  interiors  of  the  natural  mind 
(in  the  way  we  have  indicated),  so  long  is 
the  man  in  hell ;  the  moment  however  that 
these  concupiscences  have  been  dispersed 
by  the  Lord,  the  man  is  in  heaven.  Fur- 
thermore :  so  long  as  the  concupiscences  of 
"evils  block  up  the  interiors  of  the  natural 
mind,  so  long  is  the  man  natural ;  but  the 
moment  they  have  been  dispersed  by  the 
Lord,  he  is  spiritual.  Furthermore :  so 
long  as  the  concupiscences  of  evils  block  up 
the  interiors  of  the  natural  mind,  so  long 


;96  DOCTRINE    OF    LIFE  [n.  86 

is  the  man  animal,  differing  only  in  his 
ability  to  think  and  speak,  even  of  such 
things  as  he  does  not  see  with  his  eyes, 
which  ability  he  derives  from  his  capacity 
of  uplifting  his  understanding  into  the  light 
of  heaven.  The  moment  however  that  these 
concupiscences  have  been  dispersed  by  the 
Lord,  the  man  is  a  man,  because  he  then 
thinks  what  is  true  in  the  understanding 
from  what  is  good  in  the  will.  .  And  fur- 
thermore :  so  long  as  the  concupiscences  of 
evils  block  up  the  interiors  of  the  natural 
mind,  the  man  is  like  a  garden  in  winter 
time,  but  the  moment  these  concupiscences 
have  been  dispersed  by  the  Lord,  he  is  like 
a  garden  in  summer  time,  'jaiiinuxion  t;<«iii 

[6]  The  conjunction  in  a  ^raaA  of  thte 
will  and  the  understanding  is  meant  in  the 
Word  by  "  heart  and  soul,"  and  by  *'  heart 
and  spirit."  flor  example :  that  we  must 
love  God 

With  all  the  heart,  and  with  all  the  soul  {Matt. 

,XXii.-37).  ,     ,■,,•;;:,■,,.'. 

And  that  God  will  givfiii  }o  ■-. 


K.  Se]  DOCTRINE    OF    LIFE  97 

A  new  heart,  and  a  new  spirit  (Ezek.  xi.  19; 
xxxyi.  26,  27). 

The  "heart"  means  the  will  and  its  love, 
and  the  "  soul"  and  the  "  spirit,"  the  undeu- 
standing  and  its  wisdom. 


XI. 

In  proportion  as  any  unk  shuns  False 
Witness  of  every  kind  as  Sin,  in 
THE  sam:^  proportion  He  loves  .  the 
ITruth. 

87.  To  "  bear  false  witness,"  in  the  nat- 
luul  sense,  means  not  only  to  play  the  false 
witness,  but  also  to  lie,  and  to  defame.  In 
the  spiritual  sense,  to  "  bear  false  witness" 
means  to  declare  some  false  thing  to  be 
true  or  some  evil,  thing  good,  and  to  per- 
suade others  that  it  is  so;  and  the  cour 
verse.  And  in  the  highest  sense,  to  "  bear 
false  witness"  means  to  blaspheme  the  Lord 
and  the  Word.  These  are  the  three  senses 
of  "bearing  false  witness."  That  these 
7 


98  DOCTRINE    OF    LIFE  [n.  87 

make  a  one  in  the  man  who  bears  false 
witness,  utters  a  lie,  or  defames,  is  evident 
from  what  has  been  shown  respecting  the 
three  senses  of  all  things  of  the  Word,  in 
the  Doctrine  of  the  Holy  ScHpture  (n.  5-7, 
etc.  and  57). 

88.  As  lying  and  the  truth  are  two  oppo- 
site things,  it  follows  that  in  proportion  as 
any  one  shuns  lying  as  sin,  in  the  same  pro- 
portion he  loves  the  truth. 

89.  In  proportion  as  any  one  loves  the 
truth,  in  the  same  proportion  he  desires  to 
know  it,  and  in  the  same  proportion  is 
affected  at  heart  when  he  finds  it.  No  one 
else  comes  iixto  wisdom.  And  in  proportion 
as  any  one  loves  to  do  tiie "truth,  in  the  same 
proportion  he  is  sensible  of  the  pleasant- 
ness of  the  light  in  which  the  truth  is.  It 
is  the  same  with  all  the  other  things  spoken 
of  above  ;  with  sincerity  and  justice  in  the 
case  of  one  who  shuns  thefts  of  every  kind  ; 
with  chastity  and  purity  in  the  oaste  of  one 
who  shuns  adulteries  of  every  kind;  and 
with  love  and  charity  in  the  case  of  one 


*'.  89]  DOCTlllNE   OV    LIFE  99 

who  shuns  murders  of  every  kind ;  and  so 
forth.  On  the  other  hand,  one  who  is  in  the 
opposites  to  these  heavenly  things  knows 
nothing  about  them,  although  everything 
that  is  truly  something  is  jn-esent  in  them. 
90.  It  is  the  truth  that  is  meant  by  the 
"seed  in  the  field,"  of  which  the  Lord 
said : — 

A  sower  went  forth  to  sow,  and  as  he  sowed 
some  fell  upon  the  way,  and  it  was  trodden  down, 
and  the  fowls  of  heaven  devoured  it ;  and  some  fell 
upon  stony  places,  and  as  soon  as  it  was  sprung 
up,  because  it  had  no  root  it  withered  away  ;  and 
some  fell  among  thorns,  and  the  thorns  sprung  Up 
with  it  and  choked  it ;  and  other  fell  into  the  good 
groiuid,  and  sprung  up,  and  bare  fruit  manifold 
(Luke  viii.  6-JB  J  MaU:  xiii.  3-?  ;  Afar^  iv.  3-8). 

Here  the  "sower"  is  the  Lord,  and  the 
"seed"  is  His  Word,  thus  the  truth;  the 
"seed  upon  the  way"  exists  with  those 
who  do  not  care  for  the  truth ;  the  "  seed 
upon  stony  places"  exists  with  those  who 
do  care  for  the  truth,  but  not  for  its  owii 
sake,  thus  not  interiorly  ;  the  "  seed  in  the 
midst  of  tliorns"  exists  with  those  who  are 


100  DOCTRINE    OF    LIFE  [n.  90 

in  the  concupiscences  of  evil ;  but  the  "  seed 
in  good  ground"  exists  with  those  who  love 
the  truths  that  are  in  the  Word  from  the 
Lord,  and  do  them  from  Him,  thus  who 
bear  fruit.  That  these  things  are  meant  is 
evident  from  the  explication  of  the  parable 
by  the  Lord  (Matt.  xiii.  19-23,  37 ;  Mark 
iv.  14-20 ;  Luhe  viii.  11-15).  From  all  this 
it  is  evident,  that  the  truth  of  the  Word 
cannot  take  root  in  those  who  do  not  care 
for  the  truth,  nor  in  those  who  love  the 
truth  outwardly  and  not  inwardty,  nor  in 
those  who  ar^  in  the  concupiscences  of  evil, 
but  in  those  in  whom  the  concupiscences 
of  evil  have  been  dispersed  by  the  Lord. 
In  these  the  "  seed^' — ^that  is,  the  truth — - 
takes  root  in  their  spiritual  mind  (concern- 
ing which  above,  n.  86  at  the  end). 

91.  It  is  a  general  opinion  at  the  pres- 
ent  day  that  to  be  saved  consists  in  believ- 
ing this  thing  or  that  which  the  church 
teaches,  and  that  it  does  not  consist  in 
keeping  the  commandments  (which  are,  Do 
not  kill,  Do  not  commit  adultery.  Do  not 


N.  91  ]  DOCTRINE    OF    LIFE  101 

steal,  Do  not  bear  false  witness)  in  both 
the  restricted  and  the  extended  sense.  For 
it  is  maintained  that  works  are  not  regarded 
by  God,  but  faith,  when  nevertheless  the 
truth  is  that  in  proportion  as  any  one  is  in 
these  evils,  in  that  same  proportion  he  has 
no  faith.  (See  above  n,  42-52.)  Take 
counsel  of  reason  and  observe  whether,  so 
long  as  he  is  in  concupiscence  for  these 
evils,  any  mui'derer,  adulterer,  thief,  or 
false  witness  is  able  to  have  faith ;  and 
also,  further,  whether  the  concupiscence 
for  these  evils  can  be  shaken  off  in  any 
ot^er  way  than  by  refusing  to  will  to  com- 
mit them  for  the  reason  that  they  are  sins, 
that  is,  because  they  ar^  infernal  and  devil- 
ish. So  that  whoever  imagines  that  being 
saved  consists  in  believing  this  thi^g  or 
that  which  is  taught  by  the  church,  while 
himself  remaining  thus  evil  in  feeling  and 
in  character,  must  needs  be  a  "  foolish 
man,"  in  accordance  with  the  words  of 
the  Lord  in  Matthew  vii.  26.  Such  a 
church  is  thus  described  in  Jeremiah : — 


102  DOCTRINE    OF    LIFE  [n.  91 

Stand  in  the  gate  of  Jehovah's  house,  and  pro- 
claim there  this  word :  Thus  saith  Jehovah  of 
Armies  the  God  of  Israel,  Amend  your  ways  and 
your  doings  ;  trust  ye  not  in  lying  words,  saying. 
The  temple  of  Jehovah,  the  temple  of  Jehovah, 
the  temple  of  Jehovah,  are  these.  Will  ye  steal, 
murder,  and  commit  adultery,  and  swear  falsely, 
and  come  and  stand  before  Me  in  tl^is  house, 
which  is  called  by  My  name,  and  say,  We  are 
delivered,  while  ye  do  all  these  abominations  ? 
Is  this  house  become  a  den  of  robbers  ?  Behold, 
I,  even  I,  have  seen  it,  saith  Jehovah  (vii.  2-4, 
9-11). 


XII. 

No  ONE  CAN  SHUN  EviLS  AS  SiNS  SO  AS 
TO  BE  INWARDLY  AVERSE  TO  THEM  EX- 
CEPT BY  MEATUS  OF  COWTBATS  AGAINST 
THEM. 

92.  Everybody  knows  from  the  Word 
and  from  doctrine  drawn  from  it  that  the 
Own.*  of  man  is  evil  from  his  birth,  and 

*  The  Latin  -word  proprium  is  the  term  used  in  the 
original  text  that  in  this  and  otljer  places  has  been  ren- 
dered by  the  expies'sion  "  Own."    The  dictionary  merning 


N.  92]  DOOTRUTEO*  lilFE'  103 

that  this  is  the  reason  why  from  inborn 
concupiscence  he  loves  evils  and  is  drawn 
into  them.  This  is  why  he  desires  to  have 
revenge,  and  to  commit  fraud,  defamation, 
and  adulter}'.  And  unless  he  takes  thought 
that  such  things  are  sins,  and  on  that  ac- 
count resists  them,  he  does  them  whenever 
an  opportunity  offers,  provided  that  his 
reputation  and  thereby  his  honoi-s  and 
gains  60  not  suffer.  Consider  also  that 
unless  he  has  religion  the  man  does  these 
things  from  delight. 

93.  As  this  Own  of  man  constitutes  the 
first  root  of  his  life,  it  is  evident  what  kind 
of  a  tree  a  man  would  be  unless  this  root 

oi"  propriun,  as  an  adjective,  is  "  one's  own,"  "  proper," 
"  belonging  to  one's  self  alone,"  "  special,"  "  particular," 
"peculiar."  The  neuter  of  this  which  is  the  word  pro- 
priHin,  when  used  as  a  noun  means  "  possession,"  '*  prop- 
erty ;"  al.so  "a  peculiarity,"  *' characteristic  mark," 
"  distinguishing  sign,"  "  chajacteristic."  The  English 
adjeotive  "  own"  is  defined  by  Webster  to  mean  "  be- 
longing to,"  "  belonging  exclusiTely  or  especially  to," 
"peculiar;"  so  that  our  word  "own"  is  a  very  exaet 
equivalent  of  projrrhis,  and  if  we  make  it  a  noun  by 
writing  it  "Own,"  in  order  to  answer  to  the  Latin  pro- 
prium,  we  effect  a  very  close  translation.  [Tk.] 


104  DOCTKINE    OF    LIFE  [n.   93 

were  plucked  tip,  and  a  new  root  planted  in 
its  place.  He  would  be  a  rotted  tree,  of 
which  it  is  said  that  it  must  be  cut  down 
and  cast  into  the  fire  {Matt.  iii.  10 ;  vii.  19). 
And  this  root  is  not  removed  and  a  new  one 
set  in  its  place  unless  the  man  regards  the 
evils  that  constitute  the  root  as  injurious  to 
his  soul,  and  on  this  account  desires  to  rid 
himself  of  them.  But  as  these  evils  belong 
to  man's  Own,  and  are  therefore  delightful 
to  him,  he  cannot  do  this  except  against  his 
will,  with  a  struggle,  and  therefore  with 
battling. 

94.  Every  one  does  this  battling  who 
believes  in  the  existence  of  hell  and  of 
heaven  :  that  heaven  is  eternal  happiness, 
and  hell  eternal  unhappiness ;  and  that 
those  who  do  evils  go  to  hell,  and  those 
who  do  goods  to  heaven.  And  one  who 
thus  fights  acts  from  within,  and  against 
the  concupiscence  itself  which  constitutes 
the  root  of  the  evil,  for  one  who  fights 
against  anything  does  not  will  it,  and  to 
desire  is   to  will.      This    shows   that  the 


N.  04]  DOCTRINE    OF    LIFE  105 

root   of   evil   is   not   removed    except  by 
means  of  combat. 

95.  In  proportion  therefore  as  any  one 
battles  with  and  thus  removes  evil,  in  the 
same  proportion  good  takes'  its  place,  and 
from  this  good  the  man  in  the  same  propor- 
tion looks  evil  in  the  face,  and  sees  that  it 
is  infernal  and  horrible,  and  on  that  ac- 
count he  not  only  shuns  it,  but  feels  averse 
to  it,  and  at  last  abhors  it. 

96.  A  man  who  fights  against  evils  can- 
not but  do  so  as  of  himself,  for  one  who 
does  not  fight  as  of  himself  does  not  do 
so  at  all,  but  stands  like  an  automaton 
that  sees  nothing  and  does  nothing,  and 
from  evil  he  is  continually  thinking  in 
favor  of  evil,  and  not  against  it.  But  be 
it  well  known  that  it  is  the  Lord  alone 
who  fights  in  a  man  against  his  evils,  and 
that  it  only  appears  to  the  man  that  he 
fights  of  himself,  and  also  that  the  Lord 
wills  that  it  should  so  appear  to  him,  be- 
cause without  this  ai)pearance  no  combat 
takes  place  and  therefore  no  reformation. 


106  DOCTRINE    OF    LIFE  [n.  97 

97.  This  combat  is  not  severe  except  in 
the  case  of  those  who  have  given  free  rein 
to  their  concupiscences,  and  have  indulged 
them  of  set  purpose,  and  also  in  the  case 
of  those  who  have  stubbornly  cast  off  the 
holy  things  of  the  Word  and  of  the  church. 
With  others  it  is  not  severe ;  let  them  even 
once  in  a  week,  or  twice  in  a  month,  resist 
the  evils  they  are  inclined  to,  and  they  will 
perceive  a  change. 

98.  The  Christian  Church  is-  called  the 
church  militant,  and  it  cannot  be  called 
militant  except  as  against  the  devil,  and 
thus  against  the  evils  that  are  from  hell. 
Hell  is  the  devil.  And  the  temptation  that 
the  man  of  the  church  undergoes  is  this 
warfare. 

99.  Battlings  against  evils,  which  bat- 
tlings  are  temptations,  are  treated  of  in 
many  places  in  the  Word.  They  are 
meant  by  these  words  of  the  Lord  :> — 

I  say  .unto  you,  Except  a  grain  of  wheat  fall 
into  tlie  earth  and  die,  it  abideth  by  itself  alone  ; 
but  if  it  die,  it  beareth  much  fruit  (John  xii.  24). 


N.  99]  DOCTRINK    OF    LIFE  107 

And  also  by  these  : — 

If  any  man  would  come  after  Me,  let  him  deny 
himself,  and  take  up  his  cross,  and  follow  Me. 
For  whosoever  would  save  his  life  shall  lose  it ; 
and  whosoever  shall  lose  his  life  for  My  sake  and 
the  gospel's,  the  same  shall  save  it  {Mark  viii.  34, 
35). 

The  "cross"  means  temptation  (as  also  in 
Matt.  X.  38 ;  xvi.  24 ;  Mark  x.  21 ;  Luke 
xiv.  27).  By  his  "life"  is  meant  the  life 
of  man's  Own  (as  also  in  Matt.  x.  39; 
xvi.  25 ;  Luke  ix.  24 ;  and  especially  in 
John  xii.  25),  which  is  also  the  "life  of 
the  flesh  that  profiteth  nothing"  (John  vi. 
63). 

In  regard  to  battlings  against  evils,  and 
victories  over  them,  the  Lord  speaks  in  the 
Bevelation  to  all  the  churches  : — 

To  the  church  in  Ephesus  :  To  him  that  over- 
cometh,  to  him  will  I  give  to  eat  of  the  tree  of 
life,  which  is  in  the  midst  of  the  paradise  of  God 
{Rev.  ii.  7). 

To  the  church  in  Smyrna  :  He  that  overcometh 
shall  not  be  hurt  of  the  second  death  (verse  11). 

To  the  church  in  Pergamos  :  To  him  that  over- 


108  DOCTRIXE    OF    LIFE  [n.  99 

Cometh,  to  him  will  I  give  to  eat  of  the  hidden 
manna,  and  I  will  give  him  a  white  stone,  and 
u|pon  the  stone  a  new  name  written,  which  no 
one  knoweth  but  he  that  receivetji  it  (vei-se  17). 

To  the  church  in  Thyatira :  He  that  over- 
cometh,  and  that  keepeth  My  words  unto  the  end, 
to  him  will  I  give  power  {potestas)  over  the  na- 
tions ;  and  the  morning  star  (verses  26,  28). 

To  the  church  in  Sardis  :  [He  that  overcometh 
shall  be  clothed  in  white  garments,  and  I  will  not 
blot  his  name  out  of  the  book  of  life,  and  I  will 
confess  his  name  before  My  Father,  and  before 
His  angels  {Rev.  iii.  5). 

To  the  church  in  Philadelphia  -.]  He  that  over- 
cometh I  will  make  a  pillar  in  the  temple  of  My 
God,  and  I  will  write  upon  him  the  name  of  My 
God,  and  the  name  of  the  city  of  My  God,  of  the 
New  Jerusalem,  which  cometh  down  out  of  heaven 
from  My  God,  and  My  new  name  (verse  12). 

To  the  church  in  Laodicea :  He  that  overcometh 
I  will  give  to  him  to  sit  down  with  Me  in  My 
throne  (verse  21). 

100.  These  battlings,  which  are  tempta-- 
lilons,  may  be  seen  specially  treated  of  in 
the  Doctrine  ■  of  the  New  Jerusalem,  pub- 
lished in  London  in  the  year  1758  (from 
n.  187  to  n.  201)  :  Whence  and  what  they 


N.    lOO]  DOCTRINE    OF    LIFE  109 

are  (n.  196,  197) :  How  aud  where  they 
take  place  (n.  198) :  What  good  they  effect 
(n.  199) :  That  the  Lord  fights  for  man  (n. 
200) :  Concerning  the  Lord's  battlings  or 
temptations  (n.  201). 

"~ — "/ijt  in') J   'jiiT  ,SOi 
XIII. 

A  ^MaN    OUGHT    TQ    SHUN  .EVH.8    AS    SlNS 

AND    FIGHT    AGAINST    THEM    AS    OF    HIM- 

'    I.:ii:     iiiij  .■■•■,  !    t:riti    j'""""/!^'    ^j;:,    ■■■!'•, 1 
SELF.  .  ,     .  ■ 

101.  it  is  .in '  aodordance  with  Divine 
order  that  man  should  ax;t  in  freedom  ac- 
cording to  reason,  because  to  act  in  free- 
dom according  to  reason  is  to  act  from 
himselL  And  yet  these  two  faculties. 
Freedom  and  Reason,  are  not  proper  to 
man,  but  are  the  Lord's  in  hun;  and  in  so 
far  as  he  is  a  man  they  must  not  be  taken 
away  from  liijn,  because  without  them  he 
cannot  be  reformed,  for  without  them  he 
cannot  perform  repentance^  he  cannot  tight 


110  DOCTRINE    OF    LIFE  [n.    101 

against  evils,  and  afterwards  bring  forth 
fruits  worthy  of  repentance.  Now  as  it 
is  from  the  Lord  that  man  possesses  free- 
dom and  reason,  and  as  man  acts  from 
them,  it  follows  that  he  does  not  act  from 
himself,  but  as  from  himself.* 

102.  The  Lord  loves  man  and  wills  to 
dwell  with  him,  yet  He  cannot  love  him 
and  dwell  with  him  unless  He  is  received 
and  loved  in  return.  From  this  alone 
comes  conjunction.  For  this  reason  the 
Lord  has  given  nian  freedom  and  reason, 
freedom  to  think  and  will  as  of  himself, 
and  reason  in  accordance  with  which  he 
may  do  so.  To  love  and  to  be  conjoined 
with  one  in  whom  there  is  nothing  recip- 
rocal is  not  possible,  nor  is  it  possible  to 
enter  in  and  abide  with  one  in  whom  there 
is  no  reception.  As  there  are  in  man,  from 
the  Lord,  reception  and  reciprocation,  the 
Lord  says  : — 

*  That  man  has  freedom  from  the  Lord,  see  above  (n. 
19,  20) ;  and  in  the  vork  on  Heaven  and  Hell  (n.  589-596, 
and  n.  597-603).  What  freedom  is,  see  the  Doctrine  of  the 
Jfev;  Jerusalem,  published  in  London  in  1758  (n.  141-149). 


N.   102]  DOCTRINE    OF    LIFE  111 

Abide  in  Me,  and  I  in  you  {John  xv.  4). 

He  that  abideth  in  Me,  and  I  in  him,  the  same 
bringeth  forth  much  fruit  (verse  C). 

At  that  day  ye  shall  know  tbat-ye  are  in  Me, 
and  I  in  you  {John  xiv.  20).         y- 1  :  !>'«■- 

The  Lord  also  teaches  that  He  is  in  the 
truths  and  in  the  goods  that  a  man  re- 
ceives, and  that  are  in  him  : — 

If  ye  abide  in  Me,  and  My  words  abide  in  you. 
If  ye  keep  My  commandments,  ye  shall  abide  in 
My  love  {John  xv.  7,  10>. 

He  that  hath  My  commandments,  and  doeth 
them,  he  it  is  that  loveth  Me  ;  and  I  will  love  him, 
and  will  make  My  abode  with  him  {John  xiv.  21, 
23). 

So  that  the  Lord  dwells  in  a  man  in  what 
is  His  own,  and  the  man  dwells  in  those 
things  which  are  from  the  Lord,  and  thus 
dwells  in  the  Lord. 

103.  As  there  is  in  man,  from  the  Lord, 
this  ability  to  reciprocate  and  return,  and 
consequently  this  mutualitij,  the  Lord  says 
that  a  man  must  do  the  work  of  repentance, 
which  no  one  can  do  except  as  of  himself : — 


112     ^  DOCTRINE    OF    LIFE  [n.    108 

Jesus  said  :  Except  ye  repent  ye  shall  all  perish 
(Luke  xiii.  3,  5). 

Jesus  said  :  The  kingdom  of  God  is  at  hand ; 
repent  ye,  and  believe  the  gospel  {Mark  i.  14,  15). 

Jesus  said  :  I  am  come  to  call  sinners  to  repent- 
ance (Luke  V.  32). 

Jesus  said  to  the  churches :  Repent  {Sev.  ii.  0, 
16,  21,  22  ;  iii.  3). 

It  is  also  said  : — 

They  repented  riot  of  their-  works  {Rev.  xvi.  11). 

104.  As  there  is  in  man,  from  the  Lord, 
this  ability  to  reciprocate  and  return,  and 
consequently  this  mutuality,  the  Lord  says 
that  a  man  must  keep  the  commandments, 
and  also  that  he  must  bring  forth  fruit : — ■ 

Why  call  ye  Me  Lord,  Lord,  and  do  not  the 
things  which  I  say  ?  {Luke  vi.  40-49). 

If  ye  know  these  things,  blessed  are  ye  if  ye  do 
them  {John  xiii.  17). 

Ye  are  My  friends,  if  ye  do  the  things  which  I 
command  you  {John  xy.  14).      .  i ,        , ; ' 

Whosoever  shall  do  and  teach  them  shall  be 
dalled  great  in  the  kingdom  of  the  heavens  {Matt. 
V.  19). 

Every  one  therefore  who  heareth  these  words 


N.    104]  DOCTRINE    OF    LIFE  113 

of'  Mine,  and  doeth  them,  I  will  liken  to  a  wise 
man  {Matt.  vii.  24). 

Bring  forth  therefore  fruits  worthy  of  repent- 
ance (Matt.  iii.  8). 

Make  the  tree  good,  and  its  fruit  good  (Matt. 
xii.  33). 

The  kingdom  shall  be  given  to  a  nation  bringing 
forth  the  fruits  thereof  (Matt.  xxi.  43). 

Every  tree  that  bringeth  not  forth  good  fruit  is 
hewn  down,  and  cast  into  the  fire  (Matt.  vii.  19). 

And  so  in  many  other  places :  from  all 
which  it  is  evident  that  a  man  must  act  of 
himself  but  from  the  Lord's  power,  which 
he  must  petition  for.  For  this  is  to  act  as 
from  himself. 

105.  As  there  is  in  man,  from  the  Lord, 
this  ability  to  reciprocate  and  return,  and 
consequently  this  mutuality,  a  man  must 
render  an  account  of  his  works,  and  will 
be  requited  according  to  them.  For  the 
Lord  says : — 

The  Son  of  man  shall  come,  and  shall  render 
to  every  man  according  to  his  deeds  (Matt.  xvi. 

They*  4hall-  edaie  fofrtK':  therfityrtbave  done 
8 


114  DOCTRINE    OF    LIFE  [n.    105 

good,  unto  the  resurrection  of  life,  and  they  that 
have  done  evils  unto  the  resurrection  of  judgment 
{Johnv.  29>. 

Their  works  do  follo.w  with  them  (Rev.  xiv.  13). 

They  were  judged  every  man  according  to  his 
works  {Rev.  xx.  13). 

Behold,  I  come,  and  My  reward  is  with  Me.  to 
give  every  man  according  to  his  work  (Rev.  xxii. 
12). 

If  there  were  in  man  no  reciprocality,  there 
would  be  no  imputation. 

106.  As  in  man  there  are  reception  and 
reciprocality,  the  church  teaches  that  a  man 
must  examine  himself,  confess  his  sins  be- 
fore God,  desist  from  them,  and  lead  a  new 
life.  It  may  be  seen  above  (n.  3-8)  that 
every  church  in  the  Christian  world  teaches 
this. 

107.  Unless  there  were  reception  by 
man,  and  at  the  same  time  a  taking 
thought  as  it  were  by  him,  nothing  could 
have  been  said  about  faith,  for  faith  is 
not  /f^Qm  man.'  '  Without  this  reception 
and  reciprocality,  man  would  be  like  chaff 
in  the  wind,  and  would  stand  as  if  lifeless, 


K.    107]  DOCTRINE    OF    LIFE  116 

with  mouth  open,  and  hands  hanging  d#wn, 
awaiting  influx,  devoid  of  thought  and  ac- 
tion in  regard  to  the  things  that  concern  his 
salvation.  It  is  indeed  true  that  he  is  by  no 
means  the  agent  in  regard  to  these  things, 
but  yet  he  is  a  reagent  as  of  himself. 

But  these  matters  will  be  set  forth  in 
still  clearer  light  in  the  tresttises  on'  Angelic 
Wisdom. 


XIV. 

If  any  one  shuns  Evils  for  ant  otkbr 
reason  than  because  they  are  sins, 
he  does  not  shun  them,  but  merely 
prevents  them  from  appearing  be- 
fore the  \y0rld. 

108.  There  are  moral  men  who  keep 
the  commandments  of  the  second  table  of 
the  decalogue,  not  committing  fraud,  blas- 
phemy, revenge,  or  adultery ;  and  such  c(. 
them  as  confirm  themselves  in  the  belief 
that  such  things  are  evils  because  they  are 


116  DOCTRINE    OF    LIFE  [n.    108 

inJTirious  to  the  public  weal,  and  are  there- 
fore contrary  to  the  laws  of  humane  con- 
duct, practise  charity,  sincerity,  justice, 
chastity.  But  if  they  do  these  goods  and 
shun  those  evils  merely  because  they  are 
evils,  and  not  at  the  same  time  because 
they  are  sins,  they  are  still  merely  natural 
men,  and  with  the  merely  natural  the  root 
of  evil  remains  imbedded  and  is  not  dis- 
lodged ;  for  which  reason  the  goods  they 
do  are  not  goods,  because  they  are  from 
themselves. 

109.  Before  men,  a  natural  moral  man 
may  appear  exactly  like  a  spiritual  moral 
man,  but  not  before  the  angels.  Before 
the  angels  in  heaven,  if  he  is  in  goods  he 
appeiars  like  an  image  of  wood,  if  in  truths 
like  an  image  of  marble,  lifeless,  and  very 
different  from  a  spiritual  Bioral  man*  For 
a  natural  moral  man  is  an  outwardly  moral 
man,  and  a  spiritual  moral  man  is  an  in- 
"wardly  moral  man,  and  what  is  outward 
without  what  is  inward  is  lifeless.  It  does 
indeed  live,  but  not  the  life  that  is  called  lite. 


N.   no]  DOCTRINE    OK    LIFE  117 

110.  The  concupiscences  of  evil  that 
constitute  the  interiors  of  man  from  his 
birth  can  be  removed  by  the  Lord  alone. 
For  the  Lord  inflows  from  what  is  spiritual 
into  what  is  natural ;  but  man,  of  himself, 
from  what  is  natural  into  what  is  spiritual ; 
and  this  influx  is  contraiy  to  order,  and 
does  not  operate  into  the  concupiscences 
and  remove  them,  but  shuts  them  in  closer 
and  closer  in  proportion  as  it  confirms 
itself.'  And.  as  the  hereditary  evil  thus 
lurks  there,  shut  in,  after  death  when  the 
man  becomes  a  spirit  it  bursts  the  cover 
that  had  hidden  it  here,  and  breaks  out  like 
the  discharge  from  an  ulcer  that  has  been 
healed  only  outwardly. 

111.  There  are  various  and  many  causes 
that  make  a  man  moral  in  the  outwai'd 
form,  but  unless  he  is  moral  in  the  inwai-d 
form  also,  he  is  nevertheless  not  moral. 
For  example :  if  a  man  abstains  from  adul- 
teries and  whoredom  from  the  fear  of  the 
civil  law  and  its  penalties ;  from  thfi  J^ar 
of  losing  his  good  name  and  esteem ;  from 


118  DOCTRINE    OF    LIFE  [x.    111. 

the  fear  of  the  consequent  diseases ;  from 
the  fear  of  his  wife's  tongue  in  his  home, 
and  the  consequent  inquietude  of  his  life ; 
from  the  fear  of  the  husband's  vengeance, 
or  that  of  some  relative  ;  from  poverty,  or 
avarice ;  from  disability  caused  either  by 
disease,  abuse,  age,  or  impotence ;  nay,  if 
he  abstains  from  such  things  on  account 
of  any  natural  or  moral  law,  and  not  at  the 
same  time  on  account  of  the  spiritual  law, 
he  nevertheless  is  inwardly  an  adulterer 
and  whoremonger,  for  none  the  less  does 
he  believe  that  such  things  are  not  sins. 
As  toward  God,  therefore,  he  in  his  spirit 
makes  them  not  unlawful,  and  so  in  spirit 
he  commits  them,  although  not  in  the  body 
in  the  sight  of  the  world ;  and  therefore 
after  death,  when  he  becomes  a  spirit,  he 
speaks  openly  in  favor  of  them.  From  all 
this  it  is  evident  that  an  ungodly  man  is 
able  to  shun  evils  as  injurious,  but  only  a 
Christian  can  shun  them  as  sins. 

112.  It  is  the  same  with  thefts  and  frauds 
of  every  kind,  with  murders  and  revengeful 


N.    112]  DOCTRINE    OF    LIFK  119 

acts  of  every  kind,  and  with  false  witness 
and  lies  of  every  kind.  No  one  can  of  him- 
self be  cleansed  and  made  pure  from  such 
things,  for  within  every  concupiscence  there 
are  infinite  things  which  the  man  sees  only 
as  one  simple  thing,  whereas  the  Lord  sees 
the  smallest  details  of  the  whole  series.  In 
a  woi:d,  a  man  cannot  regenerate  himself, 
that  is,  form  in  himself  a  new  heart  and  a 
new  spirit,  but  the  Lord  alone  can  do  this, 
who  Himself  is  the  Keformer  and  the  Re- 
generator. Therefore  if  a  man  wills  to  make 
himself  new  by  his  own  sagacity  and  intel- 
ligence, it  is  merely  like  painting  an  ugly 
face,  or  smearing  a  skin-detergent  over  a 
part  that  is  infected  with  inward  corruption. 
113.  Therefore  the  Lord  says  in  Mat- 
thew : — 

Thou  blind  Pharisee,  cleanse  first  the  inside  of 
the  cup  and  the  platter,  that  the  outside  ma^  be 
clean  also  (xxiii.  26). 

And  in  Isaiah  : — 

Wash  you,  make  you  clean,  put  away  the  evil 
of  your  works  from  before  Mine  eyes,  cease  to  do 


120  doctri:n'i<:  of  life         [n.  113 

evil ;  anjd  then  though  your  sins  be  as  scarlet,  they 
shall  be  as  white  as  snow,  though  they  have  been 
red  like  crimson,  they  shall  be  as  wool  (i.  16,  18). 

114.  To  what  has  already  been  said  shall 
be  added  the  following  : — 

1.  Christian  charity,  with  every  one,  con- 
sists in  faithfully  performing  what  belongs 
to  his  calling,  for  by  this,  if  he, shuns  evils 
as  sins,  he  every  day  is  doing  goods,  and  is 
himself  his  own  use  in  the  general  body. 
In  this  way  also  the  Qommon  good  is  cared 
for,  and  the  good  of  each  person  in.  p^- 
tJQular.  • 

2.  All  other  things  that  he  does  are  noli 
the  proper  works  of  charity,  but  are  either 
its  signs,  its  benefactions,  or  its  obligations. 


THE   DOOTEINE 

OK   THK 

NEW    JERUSALEM 

COMCBBNINQ 

FAITH 

BY 

EMANUEL   SWEDENBORO 

Originally- published  in  Amsterdam  in  the  year  1763 


TRANSLATF.n   FROM  THE,  OEIOINAI^   1-ATIN   AND  KI>ITED 

BV  THE 

KEV.  JOHN    FAULKNER  POTTS,  B.A.  lx)ND. 


NEW    YORK 

THK   AMERICAN   SWEDENBORG   PRINTING  AND 

PUBLISHING  SOCIETY 

3  West  Twenty-Ninth  Stbkkt 

1919 


PKEFATORY  NOTES  BY  THE 
TRANSLATOR 


The  Doctrine  concerning  Faith  was  origi- 
nally published  by  Emanuel  Swedenborg  in 
the  city  of  Amsterdam,  in  the  year  1763, 
in  large  quarto,  and  in  the  Latin  language. 

The  work  was  first  translated  into  Eng- 
lish by  the  Rev.  William  Cowherd,  of  Man- 
chester, England,  and  was  published  in  the 
year  1790,  by  the  Manchester  Printing 
Society. 

The  Translator  has  been  assisted  in  his 
labors  by  a  circle  of  Critics,  including  the 
Rev.  Samuel  M,  Warren,  the  Rev.  Philip 
Cabell,  the  Rev.  James  Reed,  and  Marston 
Niles,  Esq.,  who  have  rendered  invaluable 
assistance,  and  who  have*  contributed  in  a 
signal  manner  to  the  perfection  and  accu- 
racy of  the  work  done. 

Previous  translations  have  also  been 
largely  consulted,  and  many  valuable 
things  have  been  selected  from  them. 


IV  PREFATORY  NOTES  BY  THE  TRANSLATOR 

In  the  following  translation  no  attempt 
has  been  made  to  furnisli  materials  for  a 
new  translation  of  the  English  Bible  or  of 
any  part  of  it.  In  such  a  work  as  this, 
which  is  largely  expository  of  the  internal 
sense  of  the  Word,  and  which  was  origi- 
nally written  in  the  Latin  language,  it  is 
manifestly  of  the  first  importance  that  the 
English  reader  should  in  so  far  as  possible 
be  put  in  possession  of  the  very  words  on 
which  the  exposition  is  based.  What  we 
do  here  is  to  translate  the  Latin  of  Sweden- 
horg  into  English,  whether  that  be  the  Latin 
of  passages  of  Holy  Scripture  or  of  any- 
thing else.  The  making  of  a  new  trans- 
lation of  the  Word  itself,  or  of  any  part 
of  it,  would  be  a  perfectly  distinct  under- 
taking. ]S[everth^less  the  phraseology  of 
the  English  Bible,  in  either  of  the  author- 
ized versions,  has  not  been  needlessly  cast 
aside,  but  in  all  cases  where  it  was  found 
to  be  suflficiently  close  to  the  Latin  to  truly 
present  its  meaning,  the  familiar  wording 
has  been  retained.  J.  F.  P. 


CONTENTS^ 


I.    Faith     is    an     internal    ACKNOWLEOOMfiNT 

,,  ,.         OF  Truth  (n.   1-12). 

;   II.  The      internal      Acknowledgment     op 
Truth,    which  is   Faith,    exists    with 

NONE    BUT     those    WHO    A^E  ;  IN    ChARITY 

(n.  13-24). 

III.  The  Knowledges  (cognitiones)  of  Truth 
AND  OF  Good  are  not  matters  of  real 
Belief  (Fidei)  until  the  Man  is  in 
Charity,  but  are  the  Storehouse  of 
Material  out  of  which  the  Faith  of 
Charity  can  be  formed  (n.  25-33). 

JV,  The  Christian   Faith    in   its  Universal 
Idea  or  Form  (n.  34-37). 
V.  The  Faith  of  the  Present   Day  in   its 
Universal  Idea  or  Form  (n.  38-43). 

yi.  The  Nature  of  Faith  that  is  separated 

FROM  Charity  (n,  44-48). 
VII.  In  the   Word  they   who  ark   i\   Faith 

SEPARATED  FROM  ChARITY  ARK  REPRE- 
SENTED BY  THE  "  Philistines  '"  (n.  49-o4). 
Y^II.  Those  who  are  iN  Faith  separated 
FROM  Charity  ,  are  jieant  by  the 
"Dragon"  in  the  Revelation  (n.  65-60). 
*  Compiled  by  the  Translator. 

V 


i  CONTENTS 

IX.  Those  who  are  in  Faith  separated  from 
'Charity  are  meant  by  the  "Goats" 
IN  Daniel  and  in  Matthew  (n.  61-68). 
i.  That  those  who  are  in  faith  sepa- 
'  rated  from  charity  are  meant  in 

the  Word  by  "goats,"  shown  from 
experience  in  the  spiritual  world 
(n.  63). 
ii.  That  those  who  are  in  faith  sepa- 
rated from  charity  are  meant  in 
the   "Word  by  "goats,"  shown 
from  the  Last  Judgment  and  the 
character  of  those  upon  whom  it 
was  executed  (n.  64). 
iii.  That  those  in  faith  separated  from 
charity  are  meant  in  the  Word 
by  "goats,"  shown  in  the  de- 
scription in  Daniel  of  the  com- 
bat  between  the   ram   and  the 
he-goat  (n.  65-67). 
iv.  That  those  in  faith  separated  from 
charity  are  meant  by  "goats," 
shown     from     the     neglect    of 
charity  by  those  of  whom  men- 
tion is  made  in  Matthew  (n.  68). 
X.  That   Faith    separated    from    Charity 

DESTROYS    the    ChURCH    AND    ALL    THINGS 

OF  IT  (n.  69). 


THE  DOCTRINE  OF  THE  NEW  JERUSALEM 

COKCERMIKG 

FAITH 


I. 


Faith  is  an  internal  AckNOWtEDG- 

MENT   O*"    TRTtTTH. 

1.  At  the  present  day,  the  term  Faith  is 
taken  to  mean  the  mere  thought  that  the 
thing  is  so  because  the  church  so  teaches, 
and  because  it  is  not  evident  to  the  under- 
standing. For  we  are  told  to  believe  and 
not  to  doubt,  and  if  we  say  that  we  do  not 
comprehend,  we  are  told  that  this  is  just  the 
reason  for  believing.  So  that  the  faith  of 
the  present  day  is  a  faith  in  the  unknown, 
and  may  be  called  blind  faith,  and  as  it  is 
something  that  somebody  has  said,  in  some- 
body else,  it  is  a  faith  of  hearsay.     It  will 

1 


2  DOCTRINE    OF    FAITH  [n.    1 

be  seen  presently  that  this  is  not  spiritual 
faith. 

2.  Real  faith  is  nothing  else  than  an  ac- 
knowledgment that  the  thing  is  so  because 
it  is  true ;  for  one  who  is  in  real  faith 
thinks  and  says,  "  This  is  true,  and  there- 
fore I  believe  it."  For  faith  is  of  truth,  and 
truth  is  of  faith.  If  such  a  person  does  not 
see  the  truth  of  a  thing,  he  says,  "  I  do  not 
know  whether  this  is  true,  and  therefore  as 
yet  I  do  not  believe  it.  How  can  I  believe 
what  I  do  not  intellectually  comprehend? 
Perhaps  it  is  false." 

3.  But  a  common  remark  is  that  no 
one  can  comprehend  spiritual  or  theologi- 
cal matters  because  they  are  supernatural. 
Spiritual  truths  however  can  be  compre- 
hended just  as  well  as  natural  ones ;  and 
even  if  they  are  not  clearly  comprehended, 
still  as  soon  as  they  are  heard  it  is  possible 
to  perceive  whether  they  are  time  or  not. 
This  is  especially  the  case  with  those  whose 
affection  is  excited  by  truths.  I  have  been 
permitted  to  know  this  by  much  experience. 


N.   3]  DOCTRINE    OP    FAITH  3 

I  have  been  permitted  to  speak  with  the 
uneducated,  with  the  dull-minded,  and  with 
the  utterly  senseless,  as  also  with  persons 
who  had  been  in  falsities,  and  those  who  had 
been  in  evils,  all  born  within  the  church, 
and  who  had  heard  somewhat  about  the 
Lord  and  about  faith  and  charity;  and  I 
have  been  permitted  to  tell  them  certain 
secrets  of  wisdom,  and  they  comprehended 
everything  and  acknowledged  it.  At  the 
time  however  they  were  in  that  light  of  the 
understanding  which  every  human  being 
possesses;  and  felt  withal  the  pride  of  being 
thought  intelligent.  All  this  happened  in 
my  intercourse  with  spirits.  Many  others 
who  were  with  me  were  hereby  convinced 
that  spiritual  things  can  be  comprehended 
just  as  well  as  natural,  that  is,  when  they 
are  heard  prpead.  But  comprehension  by 
the  man  himself  when  thinking  from  him. 
self  is  by  no  means  so  easy.  "The  reason 
spiritual  things  qan  l?|e  comprehended  is 
that  in  respect  to  the  undei-standing  a  man 
may  be  uplifted  into  the  light  of  heaven, 


4  DOCTRI>rE    OF    FAITH       %         [n.   3 

in  which  light  none  but  spii-itual  things 
appear,  and  these  are  the  truths  of  faith. 
For  the  light  of  heaven  is  spiritual  light. 

4.  This  then  is  the  reason  why  those 
who  are  in  the  spiritual  affection  of  truth 
possess  an  internal  acknowledgment  of 
truth.*  As  the  angels  are  in  this  affec- 
tion, they  discard  the  dogma  that  the  un- 
derstanding must  be  kept  in  obedience  to 
faith,  and  say,  "  What  is  this  ?  believing 
when  you  do  not  see  whether  the  thing  is 
true  ?"  And  if  somebody  says  that  still  it 
is  to  be  believed,  they  reply,  "  Do  you  con- 
sider yourself  the  Deity  that  I  am  bound 
to  believe  you  ?  or  do  you  think  me  mad 
enough  to  believe  a  statement  in  which  I 
do  not  see  the  truth  ?  Cause  me  to  see  it." 
Thereupon  the  dogmatizer  betakes  himself 
elsewhere.  The  wisdom  of  the  angels  con- 
sists solely  in  this :  that  they  see  and  com- 
prehend everything  they  think  about. 

•The  spiritual  aflfection  of  ti-uth  is  tile  lolre  of  truth 
for  its  own  sake,  and  because  Ave  have  eternal  life  by 
means  of  its  teaching.  See  the  Apocalypse  Explained 
(n.  115,444"").   [Tr.] 


K.   6]  DOCTftlNE    OF    FAITH  5 

5.  A  spiritual  idea  (about  which  few 
know  anything)  inflows  into  those  who  are 
in  the  affection  of  truth,  and  inwardly  tells 
them  that  what  they  hear  or  read  is  true, 
or  is  not  true.  In  this  idea  are  those  who 
read  the  Word  in  enlightenment  fr6m  the 
Lord.  To  be  in  enlightenment  is  nothing 
else  than  to  be  in  the  perception,  arid  in  the 
consequent  internal  acknowledgment,  that 
this'or  that  is  true.  These  are  they  who 
are  called  "  the  taught  of  Jehovah'^  {Isa. 
liv.  13 ;  John  vi.  45) ;  and  of  whom  it  is 
said  in  Jeremiah  : — 

Behold,  the  days  come  that  I  will  make  a  new 
covenant :  this  shall  be  the  covenant :  I  will  put 
My  law  in  their  inward  parts,  and  upon  their  heart 
will  I  write  it,  and  they  shall  teach  no  more  every 
man  his  companion,  or  every  man  hLs  brother,  say- 
ing. Know  ( CognoscUe)  Jehovah  ;  for  they  shall  all 
know  (cognoscent)  Me  {Jer.  xxxi.  31,  33,  34). 

6.  From  all  this  it  is  evident  that  faith 
and  truth  are  a  one.  For  this  reason  the 
ancients  (who  from  their  affection  for  truths 
thought  more  about  them  than  the  men  of 


6  DOCTRINE    OF    FAITH  [n.   6 

our  time)  instead  of  saying  Faith,  were 
accustomed  to  say  Truth.  For  the  same 
reason  also  truth  and  faith  are  one  word 
in  the  Hebrew  language,  namely  Amuna 
or  Amen. 

7.  The  reason  the  term  "  faith"  is  used 
by  the  Lord  in  the  Gospels  and  Revelation 
is  that  the  Jews  did  not  believe  it  to  be 
true  that  He  was  the  Messiah  foretold  by 
the  prophets ;  and  where  truth  is  not  be- 
lieved, there  "  faith"  is  spoken  of.  But 
still  it  is  one  thing  to  have  faith  and  be- 
lieve in  the  Lord,  and  another  to  have  faith 
and  believe  in  some  one  else.  The  dif- 
ference will  be  explained  below. 

8.  Faith  separated  from  truth  came  in 
and  took  possession  of  the  church  along 
with  the  papal  dominion,  because  the  chief 
safeguard  of  that  religion  was  ignorance 
of  truth.  For  this  reason  also  they  for- 
bade the  reading  of  the  Word,  for  other- 
wise they  could  not  have  been  worshiped 
as  deities,  nor  could  their  saints  have  been 
invoked,  nor  idolatry  instituted  to  such  an 


N.   8]  DOCtRIXK    OF    FAITH  7 

extent  that  dead  bodies,  bones,  and  sepul- 
chres were  regarded  as  holy,  and  made  use 
of  for  purposes  of  gain.  From  this  it  is 
evident  what  enormous  falsities  a  blind 
faith  can  bring  into  being. 

9.  Blind  faith  survived  later  with  many 
of  the  Reformed,  because  they  had  sepa- 
rated faith  from  charity,  for  they  who 
separate  these  two  must  needs  be  in  igno- 
rance of  truth,  and  they  will  give  the  name 
of  faith  to  the  mere  thought  that  the  thing 
is  so,  quite  apart  from  any  internal  ac- 
knowledgment. With  these  also,  igno^ 
ranee  is  the  safeguard  of  dogma,  for  so  long 
as  ignorance  beare  sway,  together  with  the 
persuasion  that  theological  matters  tran- 
scend comprehension,  they  can  speak  with- 
out being  contradicted,  and  it  can  be  be- 
lieved that  their  tenets  are  true,  and  that 
they  themselves  understand  them. 

10.  The  Lord  said  to  Thomas  : — 

Because  thou  hast  seen  Me,  thou  hsst  believed  -. 
blessed  are  they  that  do  ribi  See,  knd  yfet  believe 
(Jo/m  XX.. 29).  '     ;""'•'•    ;■'■   ''>'■'     '' 


8  DOCTRINE    OF    FAITH  [n.   10 

This  does  not  mean  a  faith  separated  from 
the  internal  acknowledgment  of  truth  ;  but 
that  they  are  blessed  who  do  not,  like 
Thomas,  see  the  Lord  with  their  eyes,  and 
yet  believe  in  His  existence,  for  this  is  seen 
in  the  light  of  truth  from  the  Word. 

11.  As  the  internal  acknowledgment  of 
truth  is  faith,  and  as  faith  and  truth  are  a 
one  (as  was  said  above,  n.  2,4-6),  it  fol- 
lows that  an  external  acknowledgment  with- 
out an  internal  one  is  not  faith,  and  also 
that  a  persuasion  of  what  is  false  is  not 
faith.  An  external  acknowledgment  with- 
out an  internal  one  is  a  faith  in  what  is 
unknown,  and  a  faith  in  what  is  unknown 
is  mere  memory-knowledge  (scientia), vfhich. 
if  confirmed  becomes  persuasion.  They 
who  are  in  such  knowledge  and  persuasion 
think  a  thing  true  because  somebody  has 
said  so,  or  they  think  it  is  true  from  their 
having  confirmed  it ;  and  yet  what  is  false 
can  be  confirmed  just  as  well  as  what  is  true, 
and  sometimes  better.  To  think  a  thing 
true  from  having  confirmed  it  is  to  think 


N.  ll]  DOCTRINE    OF    FAITH  9 

that  something  another  says  is  true,  and 
then  to  confirm  it  without  previous  exami- 
nation. 

12.  If  any  one  should  think  within  him- 
self, or  say  to  some  one  else,  "  Who  is  able 
to  have  the  internal  acknowledgment  of 
truth  which  is  faith  ?  not  I ;"  let  me  tell 
him  how  he  may  have  it :  Shun  evils  as 
sins,  and  come  to  the  Lord,  and  you  will 
have  as  much  of  it  as  you  desire.  (That 
he  who  shuns  evils  as  sins  is  in  the  Lord, 
see  the  Doctrine  of  Life  for  t/ce  New  Jeru- 
salem n.  18-31 ;  that  such  a  one  loves  truth, 
and  sees  it,  n.  32-41 ;  and  that  he  has  faith, 
n.  42-52.) 

11. 

The     internal     Acknowledgment     of 
Truth,  which  is  Faith,  exists  with 

NONE   BUT  those  WHO  ARE   IN  ChARITY. 

13.  We  have  already  said  what  faith  is, 
and  will  now  say  what  charity  is.  In  its 
origin  or  beginning,  charity  is  the  affection 


10  DOCTRINE    OF    FAITH  [n.   13 

of  good,  and  as  good  loves  truth,  the  affec- 
tion of  good  produces  the  affection  of 
truth,  and  through  it  the  acknowledgment 
of  truth  which  is  faith.  Through  this  suc- 
cession, the  affection  of  good*  comes  forth 
into  manifest  being,  and  becomes  charity. 
This  is  the  progressive  advance  of  charity 
from  its  origin  which  is  the  affection  of 
good,  through  faith  which  is  the  acknowl- 
edgment of  truth,  to  its  final  end  in  view, 
which  is  charity.  The  final  end  is  the 
doing.  And  this  shows  how  love,  here  the 
affection  of  good,  produces  faith — which 
is  the  same  thing  as  the  acknowledgment 
of  truth — and  through  this  produces  char- 
ity— which  is  the  same  thing  as  the  work- 
ing of  love  through  faith. 

14.  More  clearly :  Good  is  nothing  but 
Use,  so  that  in  its  very  origin  charity  is 
the  affection  of  use ;  and  as  use  loves  the 
means,  the  affection  of  use  produces  the 

*  The  Latin  here  reads  "  affection  of  truth,"  which  is 
evidently  a  slip  of  the  pen  or  else  printer's  error,  as  the 
context  shows    [Tr.1 


N.  14]  DOCTRINE    OF    FAITH  11 

affection  of  the  means,  and  from  this  the 
knowledge  (cognitlo)  of  them,  and  through 
this  progression  the  affection  of  use  comes 
forth  into  manifest  being  (existit),  and  be- 
comes charity. 

15.  The  progression  of  these  things  is 
precisely  like  that  of  all  things  of  the  will 
through  the  understanding  into  bodily  acts. 
The  will  brings  forth  nothing  from  itself 
apart  from  the  understanding,  nor  does  the 
understanding  bring  forth  anything  from 
itself  apart  from  the  will.  In  order  that 
anything  may  come  forth  into  manifest 
being,  the  two  must  act  in  conjunction. 
Or,  what  is  the  same  :  Affection,  which  be- 
longs to  the  will,  brings  forth  nothing  from 
itself  except  by  means  of  thought,  which 
is  of  the  understanding  (the  converse  also 
being  true),  for  in  order  that  anything  may 
come  forth  into  manifest  being  the  two 
must  act  in  conjunction.  For  consider :  If 
you  take  away  from  thought  all  affection 
belonging  to  some  love,  can  you  exercise 
thought?      Or  if  from  the  affection  you 


12  DOCTRINE    OF    FAITH  [x.   15 

take  away  all  thought,  are  you  then  able 
to  be  affected  by  anything?  Or,  what  is 
much  the  same,  if  you  take  away  affection 
from  thought,  can  you  speak  anything? 
Or  if  you  take  away  thought  or  under- 
standing from  affection,  can  you  do  any- 
thing? It  is  the  same  with  charity  and 
faith. 

16.  All  this  uiay  be  illustrated  by  com- 
parison with  a  tree.  The  prime  source  of 
a  tree  is  a  seed,  and  in  this  there  is  an 
endeavor  to  bring  forth  fruit.  This  en- 
deavor, roused  to  activity  by  heat,  brings 
forth  first  a  root,  and  then  from  that  a 
stem  or  stalk  with  branches  and  leaves, 
and  at  last  the  fruit ;  and  in  this  way  the 
endeavor  to  bear  fruit  comes  forth  into 
manifest  being.  From  this  it  is  evident 
that  the  endeavor  to  bring  forth  fruit  is 
constant  through  the  whole  progression 
until  it  attains  manifest  being,  for  if  it 
ceased  the  capacity  to  vegetate  would  die 
at  once.  This  is  the  application  :  The  tree 
is  man  •  in  him  the  endeavor  to  bring  forth 


N.  16]  DOCTKINE    OF    FAITH  13 

the  means  is  from  his  will  in  his  under- 
standing ;  the  stem  or  stalk  with  branches 
and  leaves,  in  him  are  the  instrumental 
means,  and  are  called  the  truths  of  faith ; 
the  fruits  which  in  the  tree  are  the  ulti- 
mate effects  of  the  endeavor  to  bear  fruit, 
in  man  ai'e  uses;  and  in  these  his  will 
comes  forth  into  manifest  being.  From 
this  it  may  be  seen  that  the  will  to  bring 
forth  uses  by  means  of  the  understanding 
is  constant  through  the  whole  progression, 
until  it  comes  into  manifest  being.  (Con- 
cerning the  will  and  the  understanding,  and 
their  conjunction,  see  the  Doctrine  of  Life 
for  the  New  Jerusalem,^  n.  43.) 

17.  From  what  has  now  been  said  it  is 
evident  that  charity,  in  so  far  as  it  is  the 
affection  of  good  or  of  use,  brings  foilh 
faith  as  a  means  through  which  it  may 
come  into  manifest  being;  and  therefore 
that  charity  and  faith,  in  working  uses, 
act  in  conjunction ;  and  also  that  faith 
does  not  bring  forth  good  or  use  from 
itself,  but  from  charity,  for  faith  is  char- 


14  DOCTRINK    OF    FAITH  [n.   17 

ity  in  its  mediate  stage.  It  is  therefore  a 
fallacy  that  faith  brings  forth  good  as  a 
tree  does  its  fruit.  The  tree  is  not  faith. 
The  tree  is  the  man  himself. 

18.  Be  it  known  that  charity  and  faith 
make  a  one  as  do  the  will  and  the  under- 
standing, for  charity  is  of  the  will,  and 
faith  is  of  the  understanding.  And  in  the 
same  way  that  charity  and  faith  make  a  one 
as  do  affection  and  thought,  because  affec- 
tion is  of  the  will,  and  thought  is  of  the 
understanding.  And  also  that  charity  and 
faith  make  a  one  as  do  good  and  truth, 
because  good  is  of  affection  which  belongs 
to  the  will,  and  truth  is  of  thought  which 
belongs  to  the  understanding.  In  a  word, 
charity  and  faith  make  a  one  as  do  essence 
and  form,  because  charity  is  the  essence 
of  faith,  and  faith  is  the  form  of  charity. 
This  shows  that  faith  without  charity  is 
like  a  form  without  an  essence,  v;hich  is 
not  anything  at  all ;  and  that  charity  with- 
out faith  is  like  an  essence  without  a  form, 
which  likewise  is  not  anything  at  all. 


N.  19]  DOCTRINE    OF    FAITH  15 

19.  Charity  and  faith  in  a  man  are  re- 
lated to  each  other  precisely  as  are  the 
motion  of  the  heart  called  systole  and  dias- 
tole, and  that  of  the  lungs  called  breathing. 
Moreover  there  is  a  full  correspondence  of 
these  two  with  man's  will  and  understand- 
ing, and  therefore  with  charity  and  faith. 
For  this  reason  the  will  and  its  affection 
are  meant  in  the  Word  by  the  "  heart,"  and 
the  understanding  and  its  thought  by  the 
"breath  (animavi),"  and  the  "spirit  (spir- 
itum)"  on  which  account  to  "  give  up  the 
breath  {animam),^^  or  "  yield  u^  the  spirit 
(spiritum)/'  means  to  cease  to  respire,  or 
to  expire.  This  shows  that  there  cannot  be 
faith  without  charity,  nor  charity  without 
faith;  faith  without  chai'ity  being  like 
breathing  with  the  lungs  in  the  absence  of 
a  heart,  which  is  impossible  in  any  living 
being,  but  only  in  some  artificial  apparatus ; 
and  charity  without  faith  being  like  a  heart 
without  any  lungs,  which  can  afford  no  con- 
scious life ;  and  therefore  charity  performs 
uses  by  means  of  faith,  just  as  the  heart 


16  DOCTRINE    OF    FAITH  [n.   19 

does  its  work  by  means  of  the  lungs.  So 
great  is  the  likeness  between  the  heart  and 
charity,  and  between  the  lungs  and  faith, 
that  in  the  spiritual  world  every  one  is 
known  in  respect  to  the  quality  of  his 
faith  by  his  mere  breathing,  and  in  respect 
to  that  of  his  charity  by  the  way  his  heart 
beats.  For  angels  and  spirits  live  by  a 
heart-beat  and  breathing  just  as  men  do, 
and  it  is  for  this  reason  that  they;  equally 
with  men  in  this  world,  feel,  think,  act, 
and  speak. 

20.  As  charity  is  love  toward  the  neigh- 
bor, Ave  will  say  what  the  neighbor  is.  In 
the  natural  sense,  the  neighbor  is  man  both 
collectively  and  individually.  Collectively, 
man  is  the  church,  our  country,  and  society ; 
individually,  he  is  our  fellow-citizen,  who 
in  the  Word  is  called  "  brother"  and  "  com- 
panion." But  in  the  spiritual  sense  the 
neighbor  is  good,  and  as  use  is  good,  the 
neighbor  in  this  sense  is  use.  That  use  is 
the  spiritual  neighbor  must  be  acknowl- 
edged  by  every   one.      For  who   loves  a 


N.  20]  DOCTRINE    OF    FAITH  17 

human  being  merely  as  a  person  ?  We 
love  him  for  that  which  he  has  in  him,  and 
which  gives  him  his  character,  thus  from 
his  quality,  for  this  is  the  man.  And  this 
quality  that  we  love  is  use,  and  is  called 
good,  so  that  this  is  the  neighbor.  And  as, 
,  in  its  bosom,  the  Word  is  spiritual,  there- 
fore in  its  spiritual  sense  this  is  to  "  love 
the  neighbor." 

21.  But  it  is  one  thing  to  love  the  neigh- 
bor on  account  of  the  good  or  use  he  is  to 
us,  and  another  to  love  him  from  the  good 
or  use  we  may  be  to  him.  Even  an  evil 
man  can  do  the  first,  but  only  a  good  man 
the  second,  for  a  good  man  loves  good  from 
good,  that  is,  he  loves  use  from  the  affection 
of  use.  The  difference  between  the  two  is 
described  by  the  Lord  in  Matthew  v.  42- 
47.  Many  say,  "  I  love  such  a  man  because 
he  loves  me  and  does  me  good ;"  but  to  love 
any  one  for  this  only  is  not  to  love  him  in- 
wardly, unless  he  who  so  loves  is  hunself  in 
good,  and  from  it  loves  the  good  of  the  other. 
In  this  case  the  man  is  in  charity,  but  in 
2 


18  DOCTKINE    OF    FAITH  [n.  21 

the  other  he  is  in  a  friendship  which  is  not 
charity.  A  man  who  loves  the  neighbor 
from  charity  conjoins  himself  with  his  good, 
and  not  with  his  person  except  in  so  far  and 
for  so  long  as  he  is  in  good.  Such  a  man  is 
spiritual,  and  loves  his  neighbor  spiritually, 
whereas  one  who  loves  another  from  mere 
friendship,  conjoins  himself  with  his  per- 
son, and  at  the  same  time  with  his  evil,  and 
after  death  he  cannot  without  difficulty  be 
separated  from  the  personality  that  is  in 
evil,  but  the  former  can.  Charity  effects 
this  by  means  of  faith,  which  faith  is  the 
truth;  and  the  man  who  is  in. charity  by 
means  of  the  truth  examines  thoroughly 
and  sees  what  ought  to  be  loved,  and  in 
loving  and  conferring  benefits  he  regards 
the  quality  of  the  other's  use. 

22.  Love  to  the  Lord  is  Love  properly 
so  called,  and  love  toward  the  neighbor  is 
Charity.  With  man  no  love  to  the  Lord  is 
possible  except  in  charity  ;  it  is  in  charity 
that  the  Lord  conjoins  Himself  with  a  man. 
As,  in  its  essence,  faith  is  charity,  it  follows 


N.  22]  DOCTRINE    OF    FAITH  19 

that  no  one  can  have  faith  in  the  Lord  un- 
less he  is  in  charity.  There  is  conjunction 
from  charity  through  faith ;  through  char- 
ity conjunction  of  the  Lord  with  man,  and 
through  faith  conjunction  of  man  with  the 
Lord.  (That  the  conjunction  is  reciprocal, 
see  the  Doctrine  of  Life  for  the  New  Jeru- 
salem, n.  102-107.) 

23.  In  brief :  In  proportion  as  any  one 
shuns  evils  as  sins,  and  looks  to  the  Lord, 
in  the  same  proportion  he  is  in  charity,  and 
therefore  in  the  same  proportion  he  is  in 
faith.  (That  in  proportion  as  any  one  shuns 
evils  as  sins  and  looks  to  the  Lord,  in  the 
same  proportion  he  is  in  charity,  may  be 
seen  in  the  Doctrine  of  Life  for  the  New 
Jerusalem,  n.  67-73,  and  also  n.  74-91 ; 
and  that  in  the  same  proportion  he  has 
faith,  n.  •0-62.  What  charity  properly 
understood  is,  n.  114.) 

24.  From  all  said  thus  far  it  is  evident 
th^t  saving  faith,  which  is  the  internal  ac- 
knowledgment of  truth,  is  impossible  to  all 
except  those  who  are  in  charity. 


20  DOCTRINE    OF    FAITH  [n.  25 

III.         ' 

The  Knowledges  (cognitiones)  of 
Truth  and  of  Good  are  not  matters 
OF  REAL  Belief  {Fidei)  until  the  Man 
IS  IN  Charity,  but  are  the  Store- 
house OF  Material  out  of  which 
THE  Faith  of  Charity  can  be  formed. 

25.  From  his  earliest  childhood  man  has 
the  affection  of  knowing,  which  leads  him 
to  learn  many  things  that  will  be  of  use 
to  him,  and  many  that  will  be  of  no  use. 
While  he  is  growing  into  manhood  he 
learns  by  application  to  some  business 
such  things  as  belong  to  that  business,  and 
this  business  then  becomes  his  use,  and 
he  feels  an  affection  for  it.  In  this  way 
commences  the  affection  or  love  of  use,  and 
this  brings  forth  the  affection  of  the  means 
which  teach  him  the  handling  of  the  busi- 
ness which  is  his  use.  With  everybody  in 
the  world  there  is  this  progression,  because 
everybody  has  some  business  to  which  he 


N.  2o]  DOCTRINE    OF    FAITH  21 

advances  from  the  use  that  is  his  end,  by 
the  means,  to  the  actual  use  which  is  the 
effect.  But  inasmuch  as  this  use  together 
with  the  means  that  belong  to  it  is  for  the 
sake  of  life  in  this  world,  the  affection  that 
is  felt  for  it  is  natural  affection  only. 

26.  But  as  every  man  not  only  regards 
uses  for  the  sake  of  life  in  this  world,  but 
also  should  regard  uses  for  the  sake  of  his 
life  in  heaven  (for  into  this  life  he  will 
come  after  his  life  h6re,  and  will  live  in  it 
to  eternity),  therefore  from  childhood  every 
one  acquires  knowledges  {cognitiones)  of 
truth  and  good  from  the  Word,  or  from 
the  doctrine  of  the  church,  or  from  preach- 
ing, which  knowledges  are  to  be  learned 
and  retained  for  the  sake  of  that  life ;  and 
these  he  stores  up  in  his  natural  memory 
in  greater  or  less  abundance  according  to 
such  affection  of  knowing  as  may  be  in- 
born with  him,  and  has  in  various  ways 
been  incited  to  an  increase. 

27.  But  all  these  knowledges  (cogni- 
tiones), whatever  liiay  be  their  number  and 


22  DOCTRINE    OF    FAITH  [n.  27 

whatever  their  nature,  are  merely  the  store- 
house of  material  from  which  the  faith  of 
charity  can  be  formed,  and  this  faith  cannot 
be  formed  except  in  proportion  as  the  man 
shuns  evils  as  sins.  If  he  shuns  evils  as 
sins,  then  these  knowledges  become  those 
of  a  faith  that  has  spiritual  life  within  it. 
But  if  he  does  not  shun  evils  as  sins,  then 
these  knowledges  are  nothing  but  knowl- 
edges (cognifiones),  and  do  not  become 
those  of  a  faith  that  has  any  spiritual 
life  within  it. 

28.  This  storehouse  of  material  is  in 
the  highest  degree  necessary,  because  faith 
cannot  be  formed  without  it,  for  the  knowl- 
edges (cognitiones)  of  truth  and  good  enter 
into  faith  and  make  it,  so  that  if  there  are 
no  knowledges,  faith  cannot  come  forth  into 
being,  for  an  entirely  void  and  empty  faith 
is  impossible.  If  the  knowledges  are  scanty, 
the  faith  is  consequently  very  small  and 
meager ;  if  they  are  abundant,  the  faith  be- 
comes proportionately  rich  and  full. 

29.  Be   it   known    however   that   it   is 


N.  29]  DOCTRINE    OF    FAITH  23 

knowledges  {cognitiones)  of  genuine  truth 
and  good  that  constitute  faith,  and  by  no 
means  knowledges  of  what  is  false,  for  faith 
is  truth  (as  before  said,  n.  5-11),  and  as 
falsity  is  the  opposite  of  truth,  it  destroys 
faith.  Neither  can  charity  come  forth  into 
being  where  there  are  nothing  but  falsities, 
for  (as  before  said,  n.  18)  cliarity  and  faith 
make  a  one  just  as  good  and  truth  make  a 
one.  From  all  this  it  follows  that  an  ab- 
sence of  knowledges  of  genuine  truth  and 
good  involves  an  absence  of  faith,  that  a 
few  knowledges  make  some  faith,  and  that 
many  knowledges  make  a  faith  which  is 
clear  and  bright  in  proportion  to  their 
abundance.  Such  as  is  the  quality  of  a 
man's  faith  from  charity,  such  is  the  qual- 
ity of  his  intelligence. 

30.  There  are  many  who  possess  no  inter- 
nal acknowledgment  of  tinith,  and  yet  have 
the  faith  of  charity.  These  are  they  who 
have  had  regard  to  the  Lord  in  their  life, 
and  from  religion  have  avoided  evils,  but 
have  been  jjrevented  from  thinking  about 


24  DOCTRINE    OF    FAITH  .  [n.  30 

truths  by  worldly  cares  and  by  their  busi- 
nesses, as  well  as  by  a  lack  of  truth  on  the 
part  of  their  teachers.  But  inwardly,  that 
is,  in  their  spirit,  they  still  are  in  the  ac- 
knowledgment of  truth,  because  they  are  in 
the  affection  of  it,  and  therefore  after  death, 
when  they  become  spirits  and  are  instructed 
by  angels,  they  acknowledge  truths  and  re- 
ceive them  wdth  joy.  Very  different  is  the 
case  with  those  who  have  had  no  regard  to 
the  Lord  in  their  life,  and  have  not  from 
religion  avoided  evils.  Inwardly,  that  is, 
in  their  spirit,  they  are  in  no  affection  of 
truth,  and  consequently  are  in  no  acknowl- 
edgment of  it,  and  therefore  after  death, 
when  they  become  spirits  and  are  instructed 
by  angels,  they  are  unwilling  to  acknowl- 
edge truths,  and  consequently  do  not  re- 
ceive them.  For  evil  of  life  inwardly  hates 
truths,  whereas  good  of  life  inwardly  loves 
them. 

31.  Knowledges  (cognitiones)  of  good 
and  truth  that  precede  faith  appear  to 
some  to  be  things  of  faith  (or  real  belief). 


N.  3l]  DOCTKINE    OF    FAITH  25 

but  still  are  not  so.  Their  thinking  and 
sa3'ing  that  they  believe  is  no  proof  that 
they  do  so,  and  neither  are  such  knowl- 
edges things  of  faith,  for  they  are  matters 
of  mere  thought  that  the  case  is  so,  and 
not  of  any  internal  recognition  that  they 
are  truths ;  and  the  faith  or  belief  that 
they  are  truths,  while  it  is  not  known  that 
they  are  so,  is  a  kind  of  persuasion  quite 
remote  from  inward  recognition.  But  as 
soon  as  charity  is  being  implanted,  these 
knowledges  become  things  of  faith,  but  no 
further  than  as  there  is  charity  in  the  faith. 
In  the  first  state,  before  charity  is  felt,  faith 
appears  to  them  as  though  it  were  in  the 
first  place,  and  charity  in  the  second ;  but 
in  the  second  state,  when  charity  is  felt, , 
faith  betakes  itself  to  the  second  place, 
and  charity  to  the  first.  The  first  state  is 
called  Reformation,  and  the  second  Regen- 
eration. In  this  latter  state  a  man  grows 
in  wisdom  every  day,  and  every  day  good 
multiplies  truths  and  causes  them  to  bear 
fruit.     The  man  is  then  like  a  tree  that 


26  DOCTRINE    OF    FAITH  [n.  31 

bears  fruit,  and  inserts  seeds  in  the  fruit, 
from  which  come  new  trees,  and  at  last  a 
garden.  He  then  becomes  truly  a  man, 
and  after  death  an  angel,  in  whom  charity 
constitutes  the  life,  and  faith  the  form, 
beautiful  in  accordance  with  the  quality  of 
the  faith ;  but  his  faith  is  then  no  longer 
called  faith,  but  intelligence.  From  all  this 
it  is  evident  that  the  whole  sum  and  sub- 
stance of  faith  is  from  charity,  and  nothing 
of  it  from  itself;  and  also  that  charity 
brings  forth  faith,  and  not  faith  charity. 
The  knowledges  of  truth  that  go  before 
are  like  the  store  in  a  granary,  which  does 
not  feed  a  man  unless  he  is  hungry  and 
takes  out  the  grain. 

32.  We  will  also  say  how  faith  is  formed 
from  charity.  Every  man  has  a  natural 
mind  and  a  spiritual  mind:  a  natural  mind 
for  the  world,  and  a  spiritual  mind  for 
heaven.  In  respect  to  his  understanding, 
man  is  in  both  minds,  but  not  in  respect 
to  his  will,  until  he  shuns  and  is  averse  to 
evils  as  sins.     When  he  does  this  his  spir- 


N.  32]  DOCTRINE    OF    FAITH  27 

itnal  mind  is  opened  in  respect  to  the  will 
also;  and  when  it  has  been  opened  there 
inflows  from  it  into  the  natural  mind  sj^ir- 
itual  heat  from  heaven  (which  heat  in  its 
essence  is  charity),  and  gives  life  to  the 
knowledges  of  truth  and  good  in  the  nat- 
ural mind,  and  out  of  them  it  forms  faith. 
The  case  here  is  just  as  it  is  with  a  tree, 
which  does  not  receive  any  vegetative  life 
until  heat  inflows  from  the  sun,  and  con- 
joins itself  with  the  light,  as  takes  place  in 
spring  time.  There  is  also  a  full  parallel- 
ism between  the  quickening  of  man  with 
life  and  the  growing  of  a  tree,  in  this  re- 
spect, that  the  latter  is  effected  by  the  heat 
of  this  world,  and  the  former  by  the  heat 
of  heaven.  It  is  for  this  reason  also  that 
man  is  so  often  likened  by  the  Lord  to  a 
tree. 

33.  From  these  few  words  it  may  be 
considered  settled  that  the  knowledges  of 
truth  and  good  are  not  really  things  of  faith 
until  the  man  is  in  charity,  but  that  they 
ai"e  the  storehouse  of  material  out  of  which 


28  DOCTRINE    OF    FAITH  [n.  33 

the  faith  of  charit}^  can  be  formed.  With 
a  regenerate  person  the  knowledges  of  truth 
become  truths,  and  so  do  the  knowledges 
of  good,  for  the  knowledge  of  good  is  in 
the  understanding,  and  the  affection  of 
good  in  the  will,  and  what  is  in  the  under- 
standing is  called  truth,  and  what  is  in  the 
will  is  called  good. 


IV. 

The  Christian  Paith  in  its  Uni- 
versal Idea  or  Form.* 
f 

34.  The  Christian  Faith  in  its  universal 
idea  or  form  is  this :  The  Lord  from  eter- 
nity who  is  Jehovah,  came  into  the  world 
to  subdue  the  hells,  and  to  glorify  His 
Human ;  and  without  this  no  mortal  could 
have  been  saved ;  and  they  are  saved  who 
believe  in  Him. 

*  The  Latin  word  idea  is  evidently  used  here  in  its 
origital  Greek  sense  of  form.  See  tlie  True  Christian 
Religion  (n.  2),  where  Swedenborg  in  exactly  the  same 
connection  uses  the  voxA forma  instead  of  idea.  [Te.] 


N.  36]  DOCTRINE    OF    FAITH  29 

35.  It  is  said  "in  the  universal  idea  or 
form"  because  this  is  what  is  universal  of 
the  Faith,  and  what  is  universal  of  the 
Faith  is  that  which  must  be  in  all  things 
of  it  both  in  general  and  in  particular.  It 
is  a  Universal  of  the  Faith  that  God  is 
One  in  Person  and  in  Essence,  in  whom  is 
the  Trinity,  and  that  the  Lord  is  that  God. 
It  is  a  Universal  of  the  Faith  that  no 
mortal  could  have  l>een  saved  unless  the 
Lord  had  come  into  the  world.  It  is  a 
Universal  of  the  Faith  that  He  came  into 
the  world  in  order  to  remove  hell'from  man, 
and  He  removed  it  by  combats  against  it 
and  by  victories  over  it ;  thus  He  subdued 
it,  and  reduced  it  into  order  and  under 
obedience  to  Himself.  It  is  also  a  Uni- 
versal of  the  Faith  that  He  came  into  the 
world  in  order  to  glorify  the  Human  which 
He  took  upon  Him  in  the  world,  that  is,  in 
order  to  unite  it  to  the  all-originating  Di- 
vine (Dirino  a  Quo)  ,  thus  to  eternity  does 
He  hold  in  order  and  under  obedience  to 
Himself  hell  subjugated  by  Himself.    And 


30  DOCTRINE    OF    FAITH  [n.  35 

inasmuch  as  neither  of  these  mighty  works 
could  have  been  accomplished  except  by 
means  of  temptations  even  to  the  utter- 
most of  them,  which  was  the  passion  of  the 
cross,  He  therefore  underwent  this  utter- 
most temptation.  These  are  the  Universals 
of  the  Christian  Faith  concerning  the  Lord. 

36.  The  Universal  of  the  Christian  Faith 
on  the  part  of  man  is  that  he  believe  in  the 
Lord,  for  through  believing  in  Him  there 
is  effected  conjunction  with  Him,  by  which 
comes  salvation.  To  believe  in  Him  is  to 
have  confidence  that  He  will  save,  and  as 
no  one  can  have  this  confidence  except  one 
who  lives  aright,  therefore  this  also  is 
meaiat  by  believing  in  Him. 

37.  These  two  Universals  of  the  Chris- 
tian Faith  have  already  been  treated  of 
specifically ;  the  first,  which  regai'ds  the 
Lord,  in  the  Doctrine  of  the  New  Jenisalein 
concerniny  the  Lord  ;  and  the  second,  which 
regards  man,  in  the  Doctrine  of  Life  for 
the  Neiv  Jerusalem.  It  is  therefore  un- 
necessar}^  to  discuss  them  further  here. 


N.  38]  DOCTRINE    OF    FAITH  31 


V. 


The  Faith  of  the  Present  Day  in  its 
Universal  Idea  or  Form. 

38.  The  Faith  of  tlie  present  day  in  its 
universal  idea  or  form  is  this :  God  the 
Father  sent  His  Son  to  make  satisfaction 
for  mankind,  and  for  the  sake  of  this  merit 
of  the  Son  He  is  moved  to  compassion, 
and  saves  those  who  believe  this  (or,  ac- 
cording to  others,  saves  those  who  believe 
this,  and  at  the  same  time  do  good  works). 

39.  But  in  order  that  the  character  of 
this  Faith  may  be  seen  more  clearly,  I  will 
adduce  in  their  order  the  various  things 
whicli  it  maintains. 

The  Faith  of  the  present  day  inaintuius 
that : — 

i.  God  the  Father  and  God  the  Son  are 
two;  and  both  are  from  eternity. 

ii.  God  the  Son  came  into  the  world  by 
the  will  of  the  Father  to  make  satisfax;tion 
for  mankind,  who  .otherwise  would  have 


32  DOCTRINE    OF    FAITH  [n.  39 

perished  in  eternal  death  by  the  Divine 
justice,  which  they  also  call  avenging  jus- 
tice. 

iii.  The  Son  made  satisfaction  by  ful- 
filling the  law,  and  by  the  passion  of  the 
cross. 

iv.  The  Father  was  moved  to  compassion 
by  these  deeds  of  the  Son. 

V.  The  Son's  merit  is  imputed  to  those 
who  believe  this. 

vi.  This  imputation  takes  place  in  an 
instant;  and  therefore  it  may  take  place, 
if  not  before,  in  life's  last  moments. 

vii.  There  is  some  measure  of  tempta- 
tion, and  deliverance  thereupon  through 
this  belief. 

viii.  Those  possessing  this  experience,  in 
especial  have  trust  and  confidence. 

ix.  In  especial  they  have  justificatior., 
the  Father's  full  grace  for  the  sake  of  the 
Son,  the  remission  of  all  their  sins,  and 
thereby  salvation. 

X.  The  more  learned  maintain  that  in 
such  there  is  an  endeavor  (conatus)  toward 


N.  39]  DOCTRINE,  OF    FAITH  33 

good,  which  works  in  secret,  and  does  not 
manifestly  move  the  will.  Others  main- 
tain a  manifest  working.  Both  classes 
hold  that  it  is  by  the  Holy  Spirit. 

xi.  Of  those  who  confirm  themselves  in 
the  belief  that  no  one  can  of  himself  do 
good  that  is  really  good  and  that  is  not 
tainted  with  self-merit,  and  that  they  are 
not  under  the  yok^  of  the  lawj  very  many 
omit  to  do  what  is  good,  giving  no  thought 
to  the  evil  and  the  good  of  life,  saying  to 
themselves  that  a  good  work  does  not  save, 
and  neither  does  an  evil  one  condemn,  be- 
cause faith  alone  effects  all  things. 

xii.  All  maintain  that  the  understanding 
must  be  kept  in  subjection  to  faith,  calling 
that  a  matter  of  faith  which  is  not  under- 
stood. 

40.  We  forbear  to  examine  and  weigh 
these  points  severally  in  regard  to  their 
being  truths,  their  real  character  being 
very  evident  from  what  has  already  been 
said,  especially  from  what  has  been  shown 
from  the  Word,  and  at  the  same  time  ration- 
3 


34  DOCTRINE    OF    FAITH  [n.  40 

ally  confirmed,  in  the  Doctrine  of  the  New 
Jervisalem  concerning  the  Lord,  and  in  the 
Doctrine  of  Life  for  the  New  Jerusalem. 

41.  Still,  in  order  that  it  may  be  seen 
what  is  the  character  of  faith  separated 
from  charity,  and  what  that  of  faith  not 
separated  from  it,  I  will  impart  something 
which  I  heard  from  an  angel  of  heaven. 
He  said  that  he  had  conversed  with  many 
of  the  Reformed,  and  had  heard  what  was 
the  character  of  their  faith,  and  he  related 
his  conversation  with  one  who  was  in  faith 
separated  from  charity,  and  with  another 
who  was  in  faith  not  separated,  and  what 
he  had  heard  from  them.  He  said  that  he 
questioned  them,  and  they  made  answer. 
As  what  was  said  may  elucidate  the  subject, 
I  will  here  present  the  two  conversations. 

42.  The  angel  said  that  with  him  who 
was  in  faith  separated  from  charity  he  spoke 
as  follows : — 

"Friend,  who  are  you?"  "I  am  a  Ee- 
formed  Christian."  "What  is  your  doc- 
trine and  the  religion  you  have  from  it  ?" 


K.  42]  DOCTRINE    OF    FAITH  35 

"It  is  faith?"  "What  is  your  faith?" 
« My  faith  is  that  <  God  the  Father  sent 
the  Son  to  make  satisfaction  for  mankind, 
and  that  they  are  saved  who  believe  this.' " 
"What  more  do  you  know  about  salva^ 
tion  ?"  "  Salvation  is  through  that  faith 
alone."  "  What  do  you  know  about  re- 
demption ?"  "  It  was  effected  by  the  pas- 
sion of  the  cross,  and  the  Son's  merit  is 
imputed  through  that  faith."  "  What  do 
you  know  about  regeneration  ?"  "  It  is 
effected  through  that  faith."  "  What  do 
you  know  about  repentance  and  the  re- 
mission of  sins  ?"  "  They  are  effected 
through  that  faith."  "  Say  what  you  know 
about  love  and  charity."  "  They  are  that 
faith."  *<  Say  what  you  know  about  good 
works."  "They  are  that  faith."  "Say 
what  you  think  about  all  the  things  com- 
manded in  the  Word."  "  They  are  in  that 
faith."  "There  is  nothing  then  that  you 
are  to  do?"  "What  is  there  for  me  to 
do  ?  I  cannot  of  myself  do  good  that  is 
really   good."      "  Can   you   have  faith  of 


36  DOCTKINE    OF    FAITH  [n,  42 

yourself  ?"  "  I  cannot."  "  How  then  is 
it  possible  for  you  to  have  faith  ?"  ''  That 
I  do  not  inquire  into.    I  am  to  have  faith." 

Finally  the  angel  said,  "  Surely  you 
know  something  more  than  this  about  sal- 
vation." He  replied,  "  What  more  is  there 
for  me  to  know,  seeing  that  salvation  is 
obtained  through  that  faith  alone  ?" 

Then  the  angel  said,  "  You  answer  like 
a  fifer  who  sounds  only  one  note :  I  hear 
of  naught  but  faith.  If  that  is  all  you 
know,  you  know  nothing.  Depart,  and 
behold  your  associates." 

So  he  departed,  and  came  upon  his  asso- 
ciates in  a  desert,  where  there  was  no. grass. 
He  asked  why  that  was  so,  and  was  told 
that  it  was  because  there  was  nothing  of 
the  church  in  them. 

43.  With  the  one  who  was  in  faith  not 
separated  from  charity,  the  angel  spoke  as 
follows : — 

"  Friend,  who  are  you  ?"  "  I  am  a  Re- 
formed Christian."  "  ^Vhat  is  your  doc- 
trine and  the  religion  you  have  from  it  ?" 


N.  43]  DOCTRINE    OF    FAITH  37 

"Faith  and  charity."  "These  are  two 
things?"  "They  cannot  be  separated," 
"  What  is  faith  ?"  "  To  believe  what  the 
Word  teaches."  "  What  is  charity  ?"  "  To 
do  what  the  Word  teaches."  "  Have  you 
only  believed  these  things,  or  have  you 
also  done  them  ?"  "  I  have  also  done 
them." 

The  angel  of  heaven  then  looked  at 
him,  and  said,  "  My  friend,  come  with 
me,  and  dwell  with  us." 


VI. 


The   Natuke  of    Faith   that   is  sepa. 

RATED    FROM    ChARITY. 

44.  In  order  that  it  may  be  seen  what 
the  character  of  faith  is  when  separated 
from  charity,  I  will  present  it  in  its  naked- 
ness, in  which  it  is  as  follows  : — 

God  the  Father,  being  angry  with  man- 
kind, cast  them  away  from  Him,  and  out 


38  DOCTRINE    OF    FAITH  [n.  44 

of  justice  resolved  to  take  vengeance  by 
their  eternal  condemnation ;  and  He  said 
to  the  Son,  "  Go  down,  fulfill  the  law,  and 
take  upon  Thyself  the  condemnation  des- 
tined for  them,  and  then  perchance  I  shall 
be  moved  to  compassion."  Wherefore  He 
came  down,  and  fulfilled  the  law,  and  suf- 
fered Himself  to  be  hanged  on  the  cross, 
and  cruelly  put  to  death.  WTien  tliis  was 
done.  He  returned  to  the  Father,  and  said, 
"  I  have  taken  upon  Myself  the  condemna- 
tion of  mankind,  therefore  now  be  merci- 
ful;" thus  interceding  for  them.  But  He 
received  for  ansAver,  "  Toward  them  T  can- 
not ;  but  as  I  saw  Thee  upon  the  cross,  and 
beheld  then  Thy  blood,  I  have  been  moved 
to  compassion.  Nevertheless  I  will  not 
pardon  them,  but  I  will  impute  iinto  them 
Thy  merit,  but  to  none  others  than  those 
who  acknowledge  this.  This  shall  be  the 
faith  by  which  they  can  be  saved." 

45.  Such  is  that  faith  in  its  nakedness. 
Who  that  possesses  any  enlightened  reason 
does  not  see  in  it  absurdities  that  are  con- 


N.  45]  IWCTRINK    OJB"    FAITH  39 

trary  to  the  Divine  essence  itself  ?  As  for 
instance  that  God,  who  is  love  itself,  and 
mercy  itself,  could  out  of  anger  and -its  con- 
sequent revengefulness  condemn  men  and 
accurse  them  to  hell.  Or  again,  that  He 
wills  to  be  moved  to  mercy  by  His  Son's 
taking  upon  Him  their  condemnation,  and 
by  the  sight  of  His  sufferuig  upon  the 
cross,  and  of  His  blood.  Who  that  pos- 
sesses any  enlightened  reason  does  not  see 
that  the  Deity  could  not  say  to  another 
coequal  Deity,  "  I  do  not  pardon  them,  but 
I  impute  to  them  Thy  merit  ?"  Or,  "  Now 
let  them  live  as  they  please ;  only  let  them 
believe  this  and  they  shall  be  saved."  Be- 
sides many  other  absurdities. 

46.  The  reason  why  these  absurdities 
have  not  been  seen  is  that  they  have  in- 
duced a  blind  faith,  and  liave  thereby  shut 
men's  eyes,  and  stopped  up  their  ears.  vShut 
men's  eyes  and  stop  up  their  ears,  that  is, 
contrive  that  they  do  not  exercise  thought 
from  any  understanding,  and  then  say  what- 
ever you  please  to  persons  on  whom  some 


40  "  DOCTRINE    OF    FAITH  [n.  46 

idea  of  eternal  life  has  been  imprinted,  and 
they  will  believe  it ;  even  if  you  should  say 
that  God  is  capable  of  being  angry  and  of 
breathing  vengeance ;  that  God  is  capable 
of  inflicting  eternal  condemnation  on  any 
one ;  that  God  wills  to  be  moved  to  mercy 
through  the  blood  of  His  Son ;  that  He 
will  impute  and  attribute  this  to  man  as 
merit  and  as  man's ;  and  that  He  will  save 
him  by  his  merely  thinking  so.  Or  again, 
that  one  God  could  bargain  such  things 
with  another  God  of  the  one  essence,  and 
impose  them  upon  Him ;  and  other  things 
of  the  same  kind.  But  open  your  eyes  and 
unstop  your  ears,  that  is,  think  about  these 
things  from  understanding,  and  you  will  see 
their  incongruity  with  the  real  truth. 

47.  Shut  men's  eyes  and  stop  up  their 
ears,  and  contrive  that  they  do  not  think 
from  any  imderstanding,  and  can  you  not 
then  lead  them  to  believe  that  God  has 
given  all  His  authority  to  a  man,  to  be  as 
God  upon  earth  ?  Can  you  not  lead  them 
to  believe  that  the  dead  are  to  be  addressed 


V.  47]  DOCTRINE    OF    FAITH  41 

in  prayer?  that  men  are  to  bare  the  head  and 
bend  the  knee  before  images  of  the  dead  ? 
and  that  their  lifeless  bodies,  their  bones, 
and  their  graves,  are  holy  and  are  to  be  ven- 
erated? But  if  you  open  your  eyes  and 
imstop  your  ears,  that  is,  think  about  these 
things  from  some  understanding,  will  you 
not  behold  preposterous  absurdities  that 
human  reason  must  abhor  ? 

48.  When  these  things  and  others  like 
them  are  received  by  a  man  whose  under- 
standing has  been  closed  up  by  his  religion, 
may  not  the  temple  in  which  he  performs 
his  worship  be  compared  to  a  den  or  cavern 
under-ground,  where  he  does  not  know  what 
the  objects  are  of  which  he  catches  sight  ? 
And  may  not  his  religion  be  compared  to 
dwelling  in  a  house  that  has  no  windows  ? 
and  the  voice  of  his  worship  to  soimd,  and 
not  to  speech  ?  With  such  a  man  an  angel 
of  heaven  can  hold  no  converse,  because  the 
one  does  not  understand  the  language  of 
the  other. 


42  DOCTRINE    OF    FAITH  [n.  49 

VII. 

In  the  Word  tiiey  who  are  in  Faith 

SEPARATED    FROM    ChARITY    ARE    REPRE- 
SENTED BY  THE  Philistines. 

49.  In  the  Woi-d  aU  the  names  of  nations 
and  peoples,  and  also  those  of  persons  and 
places,  signify  the  things  of  the  church. 
The  church  itself  is  signified  by  "Israel" 
and  "  Judah,"  because  it  was  instituted 
among  them ;  and  various  religious  prin- 
ciples are  signified  by  the  nations  and 
peoples  around  them,  those  accordant  with 
the  church  by  the  good  nations,  and  those 
discordant  with  it  by  the  evil  nations. 
There  are  two  evil  religious  principles  into 
which  every  church  in  course  of  time  de- 
generates, one  that  adulterates  its  goods, 
and  the  other  that  falsifies  its  truths.  That 
which  adulterates  the  goods  of  the  church 
springs  from  the  love  of  rule,  and  that 
which  falsifies  the  truths  of  the  church 
springs    from    the    conceit    of    self-intelli- 


X.  49]  DOCTRINE    OF    FAITH  43 

gence.  The  Teligious  principle  that  springs 
from  the  love  of  rule  is  meant  in  the  AVord 
by  ''  Babylon,'-  and  that  whieli  springs  from 
the  eoriceit  of  self 'intelligence  is  meant  in 
the  Word  by  "Philistia."  \\Tio  at  the 
present  day  belong  to  Babylon  is  known, 
but  not  who  belong  to  Philistia.  To  Phi- 
listia  belong  those  who  are  in  faith  and  not 
in  charity. 

50.  That  they  belong  to  Philistia  who 
are  in  faith  and  not  in  charity,  is  evident 
fi-om  various  things  said  in  the  Word  about 
the  Philistines,  when  understood  in  the 
spiritual  sense,  as  well  from  their  strife 
with  the  servants  of  Abraham  and  of  Isaac 
(recorded  in  Gen.  xxi.  and  xxvi.),  as  from 
their  wars  with  the  sons  of  Israel  (recorded 
in  the  book  of  Judges,  and  in  the  books  of 
Samuel  and  of  Kings)  ;  for  in  the  spiritual 
sense  all  the  wars  described  in  the  Word 
involve  and  signify  spiritual  wars.  And 
as  this  religion,  namely,  faith  separated 
from  charity,  is  continually  desiring  to  get 
into  the  church,  the  Philistines  remained 


44  DOCTRINE    OF    FAITH  [K".  60 

in  the  land  of  Canaan,  and  often  harried 
the  sons  of  Israel. 

51.  As  the  Philistines  represented  those 
who  are  in  faith  separated  from  charity, 
they  were  called  "  the  uncircumcised,"  by 
whom  are  meant  those  who  are  devoid  of 
spiritual  love,  and  consequently  are  in  nat- 
ural love  only :  spiritual  love  is  charity. 
The  reason  such  were  called  the  uncircum- 
cised is  that  by  the  circumcised  are  meant 
those  who  are  in  spiritual  love.  (That  the 
Philistines  are  called  the  "  uncircumcised," 
see  1  Sa/in.  xvii.  26,  36 ;  2  Sam,,  i.  20 ;  and 
elsewhere.) 

52.  That  those  who  are  in  faith  sepa- 
rated from  charity  were  represented  by  the 
Philistines,  is  evident  not  only  from  their 
wars  with  the  sons  of  Israel,  but  also  from 
many  other  things  recorded  about  them  in 
the  Word,  such  as  that  about  Dagon  their 
idol,  and  about  the  hemorrhoids  and  mice 
with  which  they  were  smitten  and  infested 
for  placing  the  ark  in  the  temple  of  their 
idol,  and  from  other  things  occurring  at  the 


N.  52]  DOCTRINE    OF    FAITH  45 

same  time,  as  recorded  in  1  Sam.  v.  and 
vi. ;  and  likewise  from  what  is  said  about 
Goliath,  who  was  a  Philistine,  and  was 
slain  by  David,  as  related  in  1  Sam.  xvii. 
For  Dagon  from  the  navel  upward  was  like 
a  man,  and  below  was  like  a  fish,  and  thus 
represented  their  religion,  in  that  from 
faith  it  was  as  it  were  spiritual,  but  was 
merely  natural  from  having  no  charity. 
The  "  hemorrhoids"  with  which  they  were 
smitten,  signified  their  filthy  loves.  The 
"  mice"  by  which  they  were  infested,  sig- 
nified the  devastation  of  the  church  through 
falsifications  of  truth.  And  "Goliath" 
whom  David  slew,  represented  their  con- 
ceit of  self-intelligence. 

53.  That  those  who  are  in  faith  sepa- 
rated from  charity  were  represented  by 
the  Philistines,  is  evident  also  from  the 
prophetic  parts  of  the  Word  where  they 
are  treated  of,  as  from  the  following : — 

Against  the  Philistines  :  Behold,  waters  rise  up 
out  of  the  north,  and  shall  become  an  overflowing 
stream,  and  shall  overflow  the  land  and  the  full- 


4,6  DflCTRINK    OF    FAITH  [x.   53 

ness  thereof,  the  city  and  them  that  dwell  tlierein, 
so  that  men  shall  cry,  and  that  every  inhabitant 
of  the  land  shall  howl.  Jehovah  shall  lay  waste 
the  Philistines  {Jer.  xlvii.  1,  2,  4). 

The  "  waters  that  rise  up  out  of  the  north," 
are  falsities  from  hell;  their  "becoming  an 
overflowing  stream,  and  overflowing  the 
land  and  the  fullness  thereof,"  signifies 
the  laying  waste  of  all  things  of  the  church 
through  these  falsities  ;  the  "  city  and  them 
that  dwell  therein,"  signifies  the  laying 
waste  of  all  things  of  its  doctrine ;  that 
"men  shall  cry,  and  that  every  inhabitant 
of  the  land  shall  howl,"  signifies  a  lack  of 
all  truth  and  good  in  the  chiirch ;  "  Jehovah 
shall  lay  waste  the  Philistines,"  signifies 
the  destruction. of  such.     In  Isaiah: — 

Rejoice  not  thou,  all  Philistia,  because  the  rod 
that  smote  thee  is  broken ;  for  out  of  the  serpent's 
root  shall  come  forth  a  basilisk,  whose  fruit  shall 
be  a  flying  fire-serpent  (xiv.  29). 

"  Rejoice  not  thou,  all  Philistia,"  signifies 
let  not  those  who  are  in  faith  sei)arated 
from  charity  rejoice  that  they  still  remain ; 


N.   63]  DOCTRINE    OF    FAITH  47 

"  for  out  of  the  serpent's  root  shall  go  forth 
a  biasilisk,"  signifies  the  destruction  of  all 
truth  in  them  by  the  conceit  of  self-intelli- 
gence ;  '•  whose  fruit  shall  be  a  flying  fire- 
serpent,"  signifies  reasonings  from  falsities 
of  evil  against  the  truths  and  goods  of  the 
church. 

54.  That  circumcision  represented  ])uri- 
fication  from  evils  belonging  to  love  merely 
natural,  is  evident  from  these  passages  :-^ 

Circumcise  yovir  heart,  and  take  away  Uie  fore- 
skins of  your  heart,  lest  Mine  anger  go  forth  be- 
cause of  the  evil  of  your  doinjrs  {Jer.  iv.  4). 

Circumcise  therefore  the  foreskin  of  youi;h^art, 
and  be  no  more  stiiY-)iecked  (Deui.  x.  10). 

To  " circumcise  the  heart"  or  "the  foreskin 
of  the  heart,"  is  to  purify-  one's  self  from 
evils.  On  the  contrary  therefore,  one  wEo 
is  " UTicircumoised''  or  "'foreskinned''  means 
one  not  purified  from  the  evils  of  love 
merely  natural,  thus  one  who  is  not  in 
charity.  And  as  ohe  who  is  unclean  in 
heart  is  meant  by'^onei  uncircumeised," 
it  is  said  : — 


48  DOCTRINE    OF    FAITH  [n.  54 

No  [son  of  a  stranger]  uncircumcised  in  heart, 
and  uncircumcised  in  flesh,  shall  enter  into  My 
sanctuary  (Ezek.  xliv.  9). 

No  uncircumcised  person  shall  eat  the  passover 
{Exod.  xii.  48). 

And  that  such  a  one  is  condemned  (Ezek.  xxviii. 
10 ;  xxxi.  18  ;  xxxii.  19). 


VIII. 

Those  who  are  in  Faith  separated 
FROM  Charity  are  meant  by  the 
Dragon  in  the  RsvELATioy^. 

55.  It  has  been  said  above  that  in  course 
of  time  every  church  falls  away  into  two 
general  religious  principles  that  are  evil, 
one  springing  from  the  love  of  rule,  and 
the  other  from  the  conceit  of  self-intelli- 
gence, and  that  in  the  Word  the  former  is 
meant  and  described  by  "  Babylon,"  and 
the  latter  by  "Philistia."  Now  as  the 
Revelation  treats  of  the  state  of  the  Chris- 
tian Church,  especially  such  as  it  is  at  its 
end,  it  therefore  treats  both  generally  and 


N.  55]  DOCTRINE    OF    FAITH  49 

specifically  of  these  two  evil  religious  prin- 
ciples. The  religious  principle  meant  by 
"  Babylon"  is  described  in  chapters  xvii. 
xviii.  xix.,  and  is  there  the  "  harlot  sitting 
upon  the  scarlet  beast ;"  and  that  meant  by 
"Philistia"  is  described  in  chapters  xii. 
xiii.,  and  is  there  the  "di-agon,"  also  the 
"  beast  that  came  up  out  of  the  sea,"  and 
the  "  beast  that  came  up  out  of  the  earth." 
That  this  religious  principle  is  meant  by 
the  dragon  and  his  two  beasts  could  not 
heretofore  be  known,  because  the  spiritual 
sense  of  the  Word  was  not  opened,  and 
therefore  the  Revelation  has  not  been  un- 
dei-stood,  and  especially  because  the  re- 
ligious principle  of  faith  separated  from 
charity  has  so  prevailed  in  the  Christian 
world  that  no  one  was  able  to  see  it,  for 
every  evil  religious  principle  blinds  the 
eyes. 

56.  That  the  religious  principle  of  faith 
separated  from  charity  is  meant  and  de- 
scribed in  the  Revelation  by  the  dragon  and 
his  two  beasts  has  not  only  been  told  me 
4 


50  DO'JTRIXE    OF    FAITH  [n.   56 

from  heaven,  but  has  also  been  shown  me 
in  the  World  of  Spirits,  which  lies  beneath 
heaven.  Those  in  this  separated  faith, 
when  assembled  together,  I  have  seen  ap- 
pearing like  a  great  dragon  with  a  tail 
outstretched  toward  the  sky ;  and  others 
of  the  same  description  I  have  seen  singly 
appearing  like  dragons.  For  there  are  ap- 
])earances  of  this  nature  in  the  world  of 
spirits  on  account  of  the  correspondence 
of  spiritual  things  with  natural.  For  this 
reason  the  angels  of  heaven  call  such  per- 
sons dragonists.  There  is  however  more 
than  one  kind  of  them ;  some  constitute  the 
head  of  the  dragon,  some  its  body,  and  some 
its  tail.  The^'  who  constitute  its  tail  are 
they  who  have  falsified  all  the  trxiths  of  the 
Word,  and  it  is  therefore  said  of  the  dragon 
in  the  Reiwlathm  that  with  its  tail  it  drew 
down  the  third  part  of  the  stars  of  heaven. 
The  "  s.tars  of  heaven"  signify  knowledges 
of  truth,  and  a  ••  third  part"  signifies  all. 

57.   Inasmuch  as  the  dragon  in  the  Beve- 
lation  means  those  who  are  in  faith  sepa- 


N.   57]  DOCTRIVK    OF    FAITH  51 

rated  from  charity,  and  as  hitherto  this 
has  not  been  known,  being  indeed  actually 
hidden  through  a  lack  of  knowledge  of  the 
spiritual  sense  of  the  Word,  a,  general  ex- 
position shall  here  be  given  of  what  is  said 
in  the  twelfth  chapter  about  the  dragon. 
58.   In  Rev.  xii.  it  is  said  :— - 

A  great  sign  was  man  m  heaven,  a  woman  en- 
compassed with  the  sun,  and  ihe  moon  under  her 
feet,  and  upon  her  head  a  crown  of  twelve  stars ; 
and  she  being  with  child,  cried,  travailing  in  birth, 
and  in  pain  to  be  delivered.  And  another  sign 
was  seen  in  heaven  ;  and  behold  a  great  red  dragon, 
having  seven  heads  "and  ten  horns,  and  upon  his 
heads  seven  diadems.  And  his  tail  drew  the  thiixi 
part  of  the  stara  of  heaven,  and  did  east  them  into 
the  earth.  And  the  dragon  stood  before  the  wonian 
who  was  ready  to  be  delivered,  that  when  she  was 
delivered,  he  might  devour  her  child.  And  she 
brought  forth  a  man  child,  who  was  to  pa.sture  all 
the  nations  with  a  rod  of  iron  ;  and  her  child  w^ 
caught  up  unto  God,  and  unto  his  throne.  And 
the  woman  fied  into  the  wilderness,  where.sjie  h^tb 
a  place  prepared  of  Qod,  that  they  m^y  Jiourigh 
her  there  a  thousand  t,wo  hundred  and  sixty  days. 
And  there  was  war  in  heaven  ;  Michael  and  his 
angels  fought  with  the  dragon,  and  the  dragon 


52  DOCTRINE    OF    FAITH  [n.   58 

fought  and  his  angels  ;  and  they  jirevailed  not, 
neither  was  their  place  found  any  more  in  heaven. 
And  when  the  dragon  saw  that  he  was  cast  into 
the  earth,  he  persecuted  the  woman  who  brought 
forth  the  man  child.  And  unto  the  woman  were 
given  two  wings  of  the  great  eagle,  that  she  might 
fly  into  the  wilderness  into  her  place,  where  she 
would  be  nourished  for  a  time,  and  times,  and 
half  a  time,  from  the  face  of  the  serpent.  And 
the  serpent  cast  out  of  his  mouth  water  as  a  flood 
after  the  woman,  that  he  might  cause  her  to  be 
carried  away  by  the  flood.  And  the  earth  helped 
the  woman,  and  the  earth  opened  her  mouth,  and 
swallowed  up  the  flood  that  the  dragon  cast  out  of 
his  mouth.  And  the  dragon  was  wroth  with  the 
woman,  and  went  away  to'  make  war  with  the 
remnant  of  her,  seed,  who  keep  the  command- 
ments of  God,  and  hold  the  testimony  of  Jesus 
Christ  (Rev.  xii.  1-8,  13-17). 

59.  The  exposition  of  these  words  is  as 
follows  :  "  A  great  sign  was  seen  in  heaven," 
signifies,  a  revelation  by  the  Loi'd  concern- 
ing the  church  to  come,  and  concerning  the 
reception  of  its  doctrine,  and  those  by  whom 
it  will  be  assailed.  The  "  woman  encom- 
passed with  the  sun,  and  the  moon  under 


N.  59]  DOCTRINK    OF    FAITH  53 

her  feet,"  signifies  a  church  that  is  in  love 
and  in  faith  from  the  Lord ;  '■•  and  upon 
her  head  a  crown  of  twelve  stars/"  signifies 
wisdom  and  intelligence  from  Divine  truths 
in  the  men  of  that  church ;  "  and  she  being 
with  child/'  signifies  its  nascent  doctrine ; 
<•  cried,  travailing  in  birth,  and  in  pain  to  be 
delivered,"  signifies  resistance  by  those  who 
are  in  faith  separated  from  charity.  "  And 
another  sign  was  seen  in  heaven,"  signifies 
further  revelation ;  "  and  behold,  a  great 
red  dragon,"  signifies  faith  separated  from 
charity ;  he  is  said  to  be  "  red"  from  love 
that  is  merely  natural ;  "  having  seven 
heads,"  signifies  a  false  imderstandiiig  of 
the  Word ;  "  and  ten  horns,"  signifies  power 
in  consequence  of  its  reception  by  many; 
"  and  upon  his  heads  seven  diadems,"  sig- 
nifies falsified  truths  of  the  Word ;  "  and 
liis  tail  drew  the  third  part  of  the  stars  of 
heaven,  and  did  cast  theni  into  the  earth," 
signifies  the  destruction  of  all  knowledges 
of  truth.  "  And  the  dragon  stood  before 
the  woman  that  was  ready  to  be  delivered. 


5-4  DOCTRINE    OF    FAITH  [n.  59 

that  when  she  was  delivered,  he  might  de- 
vour her  child,"  signifies  their  hatred,  and 
their  intention  to  destroy  the  doctrine  of 
the  church  at  its  birth.  •'  And  she  brought 
forth  a  man  child,"  signifies  the  doctrine ; 
"who  was  to  pasture  all  the  nations  with  a 
rod  of  iron,"  signifies  that  this  doctrine  will 
convince  by  the  power  of  trutlv  i^.atural  from 
spiritual ;  "  and  her  child  was  caught  up 
unto  God  and  unto  His  throne,"  signifies 
the  protection  of  the  doctrine  by  the  Lord, 
from  heaven.  "  And  the  woman  fled  into 
the  wilderness,"  signifies  the  cliurch  among 
a  few ;  "  where  she  hath  a  place  prepared 
of  God,"  signifies  the  state  of  it  such  that 
provision  may  meanwhile  be  made  for  its 
existing  with  many  ;  "  that  they  may  nour- 
ish lier  there  a  thousand  two  hinidred  and 
sixty  days,"  signifies  imtil  it  grows  to  its 
appointed  state.  "  And  there  was  war  in 
heaven  ;  Michael  and  his  angels  fought  with 
the  dragon  ;  and  the  dragon  fought  and  his 
angels,"  signifies  dissent  and  battling  by 
those  who   are    in    faith    separated    from 


N.  r>9]  DOCTRINE    OF    FAITH  55 

charity  against  those  who  are  iii  the  doc- 
trine of  the  ohurch  respecting  the  Lord 
and  the  life  of  charity ;  "  and  they  pre- 
vailed not/'  signifies  that  they  were  over- 
come ;  "  neither  was  their  place  found  any 
more  in  heaven/'  signifies  that  they  were 
cast  down  thence.  "  And  when  the  dragon 
saw  that  he  was  cast  mto  the  earth,  he 
persecuted  the  woman  who  brought  forth 
the  man  child,"  signifies  the  infestation 
of  the  church  by  those  in  faith  separated 
from  charity,  on  account  of  its  doctrine. 
"And  unto  the  woman  were  given  two 
wings  of  the-  great  eagle,  that  she  might 
fly  into  the  wilderness  into  her  place/' 
signifies  cautious  care  and  foresight  while 
the  church  is  as  yet  among  few ;  '•'  where 
she  would  be  nourished  for  a  time,  and 
times,  and  half  a  time,  from  the  face  of  the 
serpent/'  signifies  while  the  church  is  grow- 
ing to  its  appointed  state.  "  And  the  ser- 
pent cast  out  of  his  mouth  water  as  a  flood 
after  the  woman,  that  he  might  cause  her 
to  be  carried  away  by  the  flood,"  signifies 


66  DOCTRINE    OF    FAITH  [k.   69 

their  abundant  reasonings  from  falsities 
whereby  to  destroy  the  church.  "  And 
the  earth  helped  the  woman,  and  the  earth 
opened  her  mouth,  and  swallowed  up  the 
flood  that  the  dragon  cast  out  of  his  mouth," 
signifies  that  their  reasonings,  being  from 
falsities,  fell  of  themselves  to  the  grovmd. 
"And  the  dragon  was  wroth  with  the 
woman,  and  went  away  to  make  war  with 
the  remnant  of  her  seed,"  signifies  their 
persistent  hatred ;  "  who  keep  the  com- 
mandments of  God,  and  hold  the  testi- 
mony of  Jesus  Christ, '^  signifies  against 
those  who  live  the  life  of  charity,  and 
believe  in  the  Lord. 

60.  The  next  chapter  {Rev.  xiii.)  treats 
of  the  dragon's  two  beasts,  the  first  seen 
coming  up  out  of  the  sea,  in  verses  1-10, 
and  the  other  one  out  of  the  earth,  in  verses 
11-18.  That  these  are  the  dragon's  beasts 
is  evident  from  verses  2,  4,  and  11.  The. 
first  beast  signifies  faith  separated  from 
charity  in  respect  to  confirmations  of  it 
from  the  natural  man.      The  other  beast 


N.  60]  DOCTRINE    OF    FAITH  57 

signifies  faith  separated  from  charity  in  re- 
spect to  confirmations  of  it  from  the  Word, 
which  also  are  falsifications  of  truth.  As 
the  exposition  of  these  passages  contains 
the  argumentations  of  those  who  are  in 
such  faith,  and  would  be  too  tedious  if  set 
forth  in  detail,  I  pass  it  by,  and  merely 
give  the  exposition  of  the  concluding 
words : — 

He  that  hath  undenstanding,  let  him  count  the 
number  of  the  beast ;  for  it  is  the  inimber  of  a 
man ;  and  his  number  is  six  hundred  and  sixty- 
six  (verse  18). 

"  He  that  hath  understanding,  let  him  count 
the  number  of  the  beast,"  signifies  let  those 
who  are  in  enlightenment  examine  the  na- 
ture of  the  confirmations  of  that  faith  manu- 
factured from  the  Word ;  "  for  it  is  the 
number  of  a  man,"  signifies  that  the  natui-e 
of  these  confirmations  is  one  of  self-intel- 
ligence ;  "  and  his  number  is  six  hundred 
and  sixty-six,"  signifies  all  the  truth  of  the 
Word  in  a  falsified  condition. 


58  DOCTKIKE    OF    FAITH  [n.  01 

IX. 

Those  who  ake  ix  Eaith  separated  from 
Charity  are  meant  by  the  "Goats" 
IN  Daniel  and  in  MATTkEW. 

61.  That  the  "he-goat"  in  .I)an..\\i\.,  and 
the  "goats"  in  MaU.  xxv.  mean  those  in 
faith  separated  from  charity,  is  evident 
from  the  fact  that  they  stand  contrasted 
with  the  "  ram"  and  the  "sheep,"  by  which 
are  meant  those  who  are  in  charity.  For 
in  the  Word  the  Lord  is  called  the  "  Shep- 
herd," the  church  the  "  fold,"  and  the  men 
of  the  church  taken  collectively  the  "  flock," 
and  individually,  "sheep."  And  as  the 
"  sheep"  are  those  in  charity,  the  "  goats" 
are  those  who  are  not  in  charity. 

62.  That  those  in  faith  separated  froril 
charity  are  meant  by  the  "  goats"  shall  now 
be  shown. 

i.  From  experience  in  the  spiritual  world. 

ii.  From  the  Last  Judgment,  and  the 
character  of  those  upnn.  whom  it  was  exe- 
cuted. . 


N.  62]  DOCTRINE    QF    FAITH  59 

iii.  From  the  description  in  Daniel  of 
the  combat  between  the  ram  and  the  he- 
goat. 

iv.  Lastly,  from  the  neglect  of  charity 
by  those  of  whom  mention  is  made  in 
Matthew. 

63.  i.  That  those  wito  are  in  faith  sepor 
rated  from  charity  are  tneard  in  the  Word  by 
" goats"  sliown  from  ei:perience  in  the  spir- 
itual world.  In  the  spiritual  world  there 
appear  all  things  that  are  in  the  natural 
world.  There  appear  houses  and  palaces. 
There  appear  paradises  and  gardens,  and 
in  them  trees  of  every  kind.  Tliere  appear 
fields  an(J  meadow-land,  plains  and  grassy 
swards,  flocks  and  herds,  all  precisely  like 
those  on  our  earth,  there  being  no  differ- 
ence except  that  the  latter  are  from  a  nat- 
ural origin,  while  the  former  are  from  a 
spiritual  origin.  And  therefore  angels, 
being  spiritual,  behold  the  things  which 
are  of  spiritual  origin,  just  as  men  do 
those  of  natural  origin.  [2]  All  things 
that  appear  in  the  spiritual  world  are  cor- 


60  DOCTRINE    OF    FAITH  [n.  63 

respondences,  for  they  correspond  to  the 
aifections  of  the  angels  and  spirits.  For 
this  reason  they  wlio  are  in  the  love  of 
what  is  good  and  true,  and  consequently 
in  wisdom  and  intelligence,  dwell  in  mag- 
nificent palaces  that  are  surrounded  by  para- 
dises full  of  correspondent  trees,  around 
which  again  are  fields  and  plains  with 
flocks  lying  there,  and  these  are  appear- 
ances. With  those  however  who  are  in 
evil  aifections  there  are  correspondences  of 
an  opposite  character ;  such  are  either  in 
hells  confined  in  workhouses  that  ai-e  win- 
dowless,  and  yet  have  light  in  them  like 
that  of  a  will-o'-the-wisp,  or  else'  they  are 
in  deserts  and  dwell  in  hovels  surrounded 
by  an  unbroken  barrenness  where  there 
are  serpents,  dragons,  screech-owls,  and 
many  other  creatures  that  correspond  to 
their  evils.  [3]  Between  heaven  and  hell 
there  is  an  intermediate  place  called  the 
World  of  Spirits,  into  which  every  human 
being  comes  immediately  after  death,  and 
where  one   person   has    intercourse    with 


N.  63]  DOCTRINE    OF    FAITH  61 

another  just  as  among  men  on  earth.  Here 
too  all  things  that  appear  are  correspond- 
ences. Here  too  appear  gardens,  groves, 
forests  of  trees  and  shrubs,  and  flowery 
and  grassy  plains,  together  with  beasts  of 
various  kinds,  both  gentle  and  savage,  all 
in  correspondence  with  the  affections  of 
those  who  dwell  there.  [4]  There  have 
I  often  seen  sheep  and  goats,  and  combats 
between  them  like  that  described  in  Dan. 
viii.  I  have  seen  goats  with  homs  bent 
forward  and  bent  backward,  and  I  have 
seen  them  attack  the  sheep  with  fury.  I 
have  seen  goats  with  two  great  horns  with 
which  they  violently  struck  the  sheep. 
And  when  I  looked  to  see  what  these 
things  meant,  I  saw  some  who  were  dis- 
puting about  charity  and  faith ;  and  from 
this  it  was  evident  that  faith  separated 
from  charity  was  what  appeared  as  a  goat, 
and  that  charity  from  which  is  faith  was 
what  appeared  as  a  sheep.  And  as  I  have 
seen  such  things  often  I  have  come  to  know 
with  certainty  that  those  who  are  in  faith 


62  DOCTRINE    OF    FAITH  [n.  63 

separated  from  charity  are  meant  in  the 
Word  by  "  goats." 

64.  ii.  That  those  in  faith  separated  from 
charitrj  are  meant  in  the  Word  by  ^^ goats" 
shown  from  the  Last  Judgment  and  the  char- 
acter of  those  upon  whom  it  was  executed. 
The  Last  Judgment  was  executed  upon  no 
others  than  those  who  in  externals  had 
been  moral,  but  in  internals  had  not  been 
spiritual,  or  but  little  spiritual.  As  to 
those  who  had  been  evil  in  both  externals 
and  internals,  they  had  been  cast  into  hell 
long  before  the  Last  Judgment,  while  those 
who  had  been  spiritual  in  externals  and  at 
the  same  time  in  internals  had  also  long 
before  that  event  been  uplifted  into  heaven; 
and  the  Last  Judgment  was  not  executed 
upon  those  in  heaven,  nor  upon  those  in 
hell,  but  upon  those  who  were  midway  be- 
tween the  two,  where  they  had  made  for 
themselves  imaginary  heavens.  That  the 
Last  Judgment  was  executed  upon  these 
exclusively,  may  be  seen  in  the  short  work 
on  the  Last  Judgment  (n.  59  and  70)  ;  and 


X.  va]  doctrixb  of  faith  63 

still  further  in  the  Continuatioh  of  the  Last 
Judgment  (n.  10—19),  where  it  treats  of  the 
Judgment  upon  the  Reformed,  of  whom 
those  who  had  been  in  faith  separated  from 
charity  in  their  life  as  well  as  in  their  doc- 
trine, were  cast  into  hell,  while  those  who 
had  been  in  .that  same  faith  as  to  their 
doctrine  only,  and  in  their  life  had  been 
in  charity,  were  uplifted  into  heaven  ;  from 
which  it  was  evident  that  none  but  these 
were  meant  by  the  "  goats"  and  the  "sheep" 
in  Matt.  xxv.  where  the  Lord  is  speaking 
of  the  Last  Judgment. 

65.  iii.  That  those  in  faith  separated  from 
charity  are  meant  in  the  Word  hy  '■^goats^'' 
sJiown  from  the  description  in  Daniel  of  the 
covdtat  between  the  ram  and  the  ]ie^oat.  In 
the  book  of  Daniel  all  things  treat,  in  the 
spiritual  sense,  of  the  things  of  heaven 
and  the  cliurch,  as  do  all  things  in  the 
universal  Holy  Scripture  (as  is  shown  in 
the  Doctrine  of  the  New  Jerusalem  concern- 
ing the  Holy  Scripture,  n.  5  —  26),  So  there- 
fore does  what  is  said  in  Daniel  about  the 


64  DOCTRINE    OF    FAITH  [n.  65 

combat  of  the  ram  and  the  he-goat,  which 
in  substance  is  as  follows  : — 


In  vision  I  saw  a  ram  that  had  two  high  horns, 
and  the  higher  one  came  up  last,  and  I  saw  that 
with  the  horn  he  pushed  westward,  and  north- 
ward, and  southward,  and  magnified  himself. 
Afterwards  I  saw  a  he-goat  cdming  from  the 
west  over  the  faces  of  the  wliole  earth,  that  had  a 
horn  between  his  eyes,  and  he  ran  at  the  ram  with 
the  fury  of  his  strength,  and  broke  his  two  horns, 
cast  him  to  the  earth,  and  trampled  upon  him. 
But  the  great  horn  of  the  he-goat  was  broken,  and 
instead  of  it  there  came  up  four  horns,  and  out  of 
one  of  them  came  forth  a  little  horn,  that  grew 
exceedingly  toward  the  south,  and  toward  the 
sunrise,  and  toward  the  beauteous  land,  and  even 
to  the  army  of  the  heavens,  and  he  cast  down 
some  of  the  army,  and  of  the  stars,  to  the  earth, 
and  trampled  upon  them.  Yea,  he  exalted  him- 
self even  to  the  prince  of  the  army,  and  from  him 
the  continual  sacrifice  was  taken  away,  and  the 
dwelling-place  of  his  sanctuary  was  cast  down, 
because  he  cast  down  the  truth  to  the  earth. 
And  I  heard  a  holy  one  saying.  How  long  shall 
be  this  vision,  the  continual  sacrifice,  and  the 
wasting  transgression,  that  the  Iioly  place  and 
the  army  shall  be  given  to  be  trampled  upon  ? 


N.  66]  DOCTRINE    OF    FAITH  66 

And  he  said,  Until  evening  morning ;  then  shall 
the  holy  place  be  made  righteous  (Dan.  viiL  2-14). 

66.  It  is  very  evident  that  this  vision 
foretells  future  states  of  the  church,  for  it 
is  said  that  the  continual  sacrifice  was 
taken  away  from  the  prince  of  the  army, 
that  the  dwelling-place  of  his  sanctuary 
was  cast  down,  and  that  the_  he-goat  cast 
down  the  truth  to  the  earth,  besides  that 
a  holy  one  said,  "  Hoav  long  shall  be  this 
yision,  the  continual  sacrifice,  and  the  wast- 
ing transgression,  that  the  holy  place  and 
the  army  shall  be  given  to  be  trampled 
upon?"  and  that  the  answer  was,  "Until 
evening  morning ;  then  shall  the  holy  place 
be  made  righteous  ;"  for  "  evening"  means 
the  end  of  the  church  when  there  will  be 
a  new  church.  The  "  kings  of  Media  and 
Persia,"  spoken  of  in  the  same  chapter, 
mean  the  same  as  the  "ram;"  and  the 
"king  of  Greece"  means  the  same  as  the 
"he-goat."  For  the  names  of  the  kings, 
nations,  and  peoples,  and  also  those  of  per- 
sons and  places,  mentioned  in  the  Word, 
5 


66  DOCTKINE    OF    FAITH  [n.  QQ 

signify  the  things  of  heaven  and  of  the 
church. 

67.  The  exposition  of  the  foregoing 
prophetic  utterances  is  as  follows: — The 
"  ram  that  had  two  high  horns,  the  higher 
of  which  came  up  last,"'  signifies  those  who 
are  in  faith  from  charity ;  his  "  pushing 
witli  it  westward,  northward,  and  south- 
ward," signifies  the  dispersing  of  what  is 
evil  and  false ;  his  "  magnifying  himself," 
signifies  growth ;  the  "  he-goat  coming  from 
the  west  over  the  faces  of  the  whole  earth," 
signifies  those  who  are  in  faith  separated 
from  charity,  and  the  invasion  of  the.  church 
by  them ;  the  "  west"  being  the  evil  of  the 
natural  man ;  that  "  had  a  horn  between 
his  eyes,"  signifies  self-intelligence ;  that 
he  "  ran  at  the  ram  with  the  fury  of  his 
strength,"  signifies  impetuously  a,ttackiug 
charity  and  the  faith  of  charity ;  that  he 
"  broke  the  ram's  two  horns,  cast  him  down 
to  the  earth,  and  trampled  upon  him,"  sig- 
nifies scattering  to  the  winds  both  charity 
and  faith,  for  whoever  does  this  to  charity 


N.  67]  DOCTRINE    OF    FAITH  67 

does  it  to  faith  also,  because  these  make 
a  one ;  that  the  "  great  horn  bf  the  he-goat 
was  broken/'  signifies  the  non-appearing 
of  self-intelligence ;  that  "  instead  of  it 
there  caine  up  four  horns,"  signifies  appli- 
cations of  the  sense  of  the  letter  of  the 
Word  by  way  of  confirmation ;  and  that 
"out  of  one  of  them  there  came  forth  ^ 
little  horn,"  signifies  an  argumentation 
that  no  one  is  able  of  himself  to  fulfill 
the  law,  and  do  what  is  good ;  that  "  this 
horn  grew  toward  the  south,  toward  the 
sunrise,  and  toward  the  beauteous  land," 
signifies  a  rising  up  thereby  against  all 
things  of  the  church ;  "  and  unto  the  army 
of  the  heavens,  and  he  cast  down  some  of 
the  army,  and  of  the  stai"s,  and  trampled 
upon  them,"  signifies  the  destruction  in 
this  manner  of  all  the  knowledges  of  good 
and  truth  pertaining  to  charity  and  faith ; 
that  he  "  exalted  himself  to  the  prince  of 
the  army,  and  from  him  was  taken  away 
the  continual  sacrifice,  and  the  dwelling- 
place  of  his  sanctuary,"  signifies  that  in 


68  DOCTRINE    OF    FAITH  [n.  67 

this  way  this  principle  ravaged  all  things 
that  pertain  to  the  worship  of  the  Lord 
and  to  His  church  ;  that  he  "  cast  down  the 
truth  to  the  earth,"  signifies  that  it  falsified 
the  truths  of  the  Word ;  "  evening  morn- 
ing, when  the  holy  place  shall  be  made 
righteous,"  signifies  the  end  of  that  church, 
and  the  beginning  of  a  new  one. 

68.  iv.  That  those  in  faith  separated  from 
charity  are  meant  by  "  yoats,"  shown  from 
the  neglect  of  charity  by  those  of  tvhom  men- 
tion is  made  in  Matthew,  That  the  "  goats" 
and  "  sheep"  in  Matt.  xxv.  31-46  mean  the 
very  same  persons  as  those  meant  by  the 
"  he-goat"  and  "  ram"  in  Dan.  viii.  is  evi- 
dent from  the  fact  that  works  of  charity 
are  recounted  to  the  sheep,  and  it  is  said 
that  they  had  done  them  ;  and  that  the 
same  works  of  charity  are  recounted  to  the 
goats,  and  it  is  said  that  they  had  done 
them  not,  and  that  the  latter  are  con- 
demned on  that  account.  For  works  are 
neglected  by  those  who  are  in  faith  sepa- 
rated from  charity,  in  consequence  of  their 


N    08]  DOCTRINE    OF    FAITH  69 

denying  that  there  is  anything,  of  salvation 
or  of  the  church  therein ;  and  when  char- 
ity, which  consists  in  works,  is  set  aside  in 
this  way,  faith  also  falls  to  the  ground, 
because  faith  is  from  charity ;  and  when 
there  are  no  charity  and  faith  there  is  con- 
demnation. If  all  the  evil  had  been  meant 
there  by  the  goats,  there  would  not  have 
been  recounted  the  works  of  charity  they 
had  not  done,  but  the  evils  they  had  done. 
The  same  persons  are  meant  by  the  "he- 
goats",  also  in  Zecharlah  : — 

Mine  anger  was  kindled  against  the  shepherds, 
and  I  will  visit  upon  the  he-goats  (x.  3). 

And  in  Ezekid : — 

Behold,  I  judge  between  cattle  and  cattle,  be- 
tween the  rams  and  the  he-goats.  Is  it  a  small 
thing  to  you  that  ye  have  eaten  up  the  good  pas- 
ture, but  ye  must  also  tread  down  with  your  feet 
the  residue  of  the  pastures  ?  ye  have  pushed  all 
the  feeble  sheep  with  your  horns,  till  ye  have 
scattered  them  abroad  ;  therefore  will  I  save  My 
flock,  that  it  may  no  more  be  for  a  prey  (xxxiv. 
17,  18,  21,  22,  etc.). 


70  DOCTRINE    OB'    FAITH  [n.  69 

X. 

Faith  separated  from  Charity  de- 
stroys THE  Church  and  all  things 
that  belong  to  it. 

69.  Faith  separated  from  charity  is  no 
faith,  because  charity  is  the  life  of  faith ; 
its  soul,  and  its  essence.  And  where  there 
is  no  faith  because  no  charity,  precisely 
there  there  is  no  church.  And  therefore 
the  Lord  says  : — 

When  the  Son  of  man  cometh  shall  He  find 
faith  on  the  earth  ?  (Luke  xviii.  8). 

70.  At  times  I  have  heard  the  goats  and 
the  sheep  holding  a  colloquy  as  to  whether 
those  who  have  confirmed  themselves  in 
faith  separated  from  charity  possess  any 
truth  ;  and  as  they  said  that  they  possessed 
a  great  deal,  the  matter  in  dispute  was  sub- 
mitted to  an  examination.  They  were  then 
questioned  as  to  whether  they  knew  what 
love  is,  what  charity  is,  and  what  good  is ; 
and  as  these  were  the  things  that  they  had 


N.   VO]  DOCTRINE    OF    FAITH  71 

set  aside,  the  only  reply  they  could  make 
was  that  they,  did  not  know.  They  were 
questioned  as  to  what  sin  is,  as  to  what 
repentance  is,  and  what  the  remission  of 
sins ;  and  as  they  replied  that  those  who 
have  been  justified  through  faith  have 
their  sins  remitted  so  that  they  no  longer 
appear,  it  was  avouched  to  them,  "This 
is  not  the  truth."  They  were  questioned 
as  to  what  regeneration  is,  and  they  re- 
plied either  that  it  is  baptism,  or  that  it  is 
the  remission  of  sins  through  faith.  It 
was  avouched  to  them  that  "this  is  not 
the  truth."  They  were  questioned  as  to 
what  the  spiritual  man  is,  and  they  re- 
plied that  it  is  one  who  has  been  justified 
through  the  confession  of  their  faith.  But 
it  was  avouched  to  them  that  "  this  is  not 
the  truth."  They  were  questioned  concern- 
ing redemption,  concerning  the  union  of 
the  Father  and  the  Lord,  and  concerning 
the  unity  of  God,  and  they  gave  answers 
that  were  not  truths.  Not  to  mention  other 
points  concerning  which  they  were  ques- 


72  DOCTRINE    OF    FAITH  [n.   70 

tioned.  After  these  interrogatories  and 
the  replies,  the  matter  in  dispute  came  to 
judgment,  and  the  judgment  was  that  those 
who  have  confirmed  themselves  in  faith 
separated  from  charity  do  not  possess  any 
truth. 

71.  That  such  is  the  case  cannot  be 
credited  by  them  while  they  are  in  the 
natural  world,  because  those  who  are  in 
falsities  see  no  otherwise  than  that  falsi- 
ties are  truths,  and  that  it  is  not  a  matter 
of  much  consequence  to  know  more  than 
what  belongs  to  their  faith.  And  as  their 
faith  is  divorced  from  the  understanding 
(for  it  is  a  blind  faith)  they  make  no  in- 
vestigation into  this  matter,  which  is  one 
that  can  be  investigated  solely  from  the 
Word  by  the  means  of  an  enlightening  of 
the  understanding.  The  truths  therefore 
that  are  in  the  Word  they  turn  into  falsi- 
ties by  thmking  of  faith  when  they  see 
mention  made  of  "  love,"  "  repentance," 
the  "  remission  of  sins,"  and  many  other 
things  that  must  belong  to  action. 


N.  72]  DOCTRINE    OF    FAITH  73 

72.  But  I  wish  to  say  emphatically  that 
it  is  those  who  have  confirmed  themselves 
by  both  doctrine  and  life  in  faith  alone 
who  are  of  this  character,  and  by  no  means 
those  who,  although  they  have  heard  and 
have  believed  that  faith  alone  saves,  have 
nevertheless  shunned  evils  as  sins. 


120546 


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APR  2  2 1997 


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